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 PRINCETON, N. J. 
 SAMUEL AGNE^V, 
 
 OF PHILAPELPHIA, PA. 
 
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I 
 
JESUS CHRIST, AND HIM CRUCIFIED: 
 
 A VIEW 
 
 TRINITY, THE DIVINITY OF CHRIST, 
 
 THE ATONEMENT, 
 
 CHARACTER AND INFLUENCES OF THE HOLY SPIRIT; 
 
 TOGETHER WITH 
 
 References to the great body of texts used -hy Magee, 
 Simpsony and Jones, 
 
 BY THE 
 
 Rev. BENJAlVilN ALLEN, 
 
 Hector of Si. Paul's Church, Philadelphia. 
 
 PHILADELPHIA: 
 
 JAMES CRISSr, KO. 177, CHES5UT STBEZT. 
 
llaatem Distnct of Pennsylvania^ to wt: 
 
 BE IT REMEMBERED, (hat on the eleventh day of December, 
 in the forty-seventh year of the Independence of the United States 
 of America, A. D. 1822, James Crissy of the said district, hath 
 deposited in this office the title of a Book, the right whereof he 
 claims as proprietor, in the words following, to wit: 
 
 «* Jesus Christ, and Him Crucified: being a view of the Trini- 
 "ty, the Divinity of Christ, the atonement, and the character 
 «* and influences of the Holy Spirit; together with references to 
 " the great body of texts used by Magee, Simpson, and Jones, 
 »' by the Rev. Benjamin Allen, rector of St. Paul's Church, 
 *< Philadelphia." 
 
 In conformity to the act of Congress of the United States, in- 
 tituled, *• An act for Ihe encouragement of learning, by securing 
 the copies of Maps, Charts and Books to the authors and proprie- 
 tors of such copies, during the times therein mentioned:" and also 
 to the act, enliiled, "An act supplementary to an act, entitled "An 
 act for the encouragement of learning, by securing the copies of 
 Maps, Charts and Books to the authors and proprietors of such 
 copies during the times therein mentioned," and extenfling the 
 benefits thereofto the arts of designing, engraving, and etching 
 historical and other prints." 
 
 D.CALDWELL, 
 Clerk of the Eastern District of Pennsylvania. 
 
This tract — for it is no more — is not design- 
 ed for those who have leisure and ability to 
 search larger volumes. It is merely intended 
 as an aid to the humble believer, who wishes 
 to know what are the plain words of the Bible 
 concerning Him in whom it is his delight to 
 trust. 
 
 Men of study may find the references, which 
 are subjoined, convenient, inasmuch as they 
 point out nearly all the texts used by Magee, 
 Simpson, Jones, and others, in discussing the 
 essential truths treated of in this little manual. 
 
 May the Spirit of the Most High descend 
 upon all who read. 
 
 Philad. Dec. 1822. 
 
#: 
 
 JESUS CHRIST, AND HIM CRUCIFED. 
 
 I. 
 
 JVay, but, man, who art thou that repliest against 
 Gorf?— Rom. ix. 20. 
 
 There is a disposition in man to cavil at 
 every thing that opposes his darling lusts; 
 hence the diificulty in receiving the doctrine of 
 the Trinity. Those who believe that God was 
 incarnate as an atonement for sin, must believe 
 that sin is awfully malignant in its nature, and, 
 by consequence, that they themselves are ut- 
 terly vile: those who believe it necessary that 
 Gt»d, as a Spirit, should renew our natures, 
 must believe that they are altogether depraved: 
 and there are no two points of belief more 
 humbling to the pride of the heart, or more op- 
 posed to the indulgence of transgression. It is, 
 therefore, not at all surprising that some, rather 
 than bow themselves in the dust, with the pa- 
 triarch Job and the prophet Daniel, rise up in 
 their loftiness, and deny the Divinity of the Re- 
 deemer and the Sanctifier. 
 
 They do not reject the doctrine of the Trini- 
 ty because it is mysterious, for whatever is 
 not disagreeable to their carnal speculations 
 they cheerfully receive: — aS; for instance, the 
 
6 
 
 connexion between the human body and the 
 human soul; — it is utterly inexplicable — they 
 cannot comprehend it, yet they receive it: they 
 do not know what gravitation is, though they 
 believe in it: — they can not find out the seat of 
 thought, though they are sure of its existence, 
 A blade of grass will puzzle them despite all 
 their philosophy. And, indeed, they receive 
 mnny things far more difficult of comprehension 
 than the doctrine of the Trinity. A perfect 
 Unity is, itself, more incomprehensible, than a 
 Trinity of persons in a Unity of essence. 
 
 In the first verse of the first chapter of the 
 book of Genesis, we meet with the first intima- 
 tion of the doctrine of the Trinity. The word 
 translated God, is, in the original, in the plural 
 number; and this in a language which has a 
 distinct number to express two: so that it indi- 
 cates a plurality of, at least, more than two. 
 And, throughout the old Testament, we discover 
 this peculiarity: the name of Deity expressed 
 by a plural noun, as if to indicate there are 
 more than two persons existing in thi Godhead, 
 arid this plural noun joined to a verb in the 
 singular, as if teaching that these persons are, 
 nevertheless, a unity. The Jews say, ** Come 
 and see the mystery of the word Elohim. There 
 are three degrees, and each degree hy itself 
 alone, and ^et, notwithstanding, they are ail 
 
one, and joined together in one, and are not di- 
 vided from each other." Five hundred times 
 does Moses use a plural name for God. The 
 name by which he describes the Most High, 
 may, with propriety, be translated, ♦ the persons 
 to be adored.' 
 
 In the account of the creation of onr race, it 
 is said, ^' Let us make man in our image;"* 
 and, where the Almighty speaks of the apos- 
 tacy, He usest he expression, ^^ man is become 
 as one of us;"t and yet again, when the build- 
 ers of Babel ar described in their rebellion, — 
 ^' Let us go down;"J and, once more, in Isaiah, 
 Jehovah says^ " Whom shall I send, and who 
 will go for us. "II 
 
 That God is one, we are well assured. His 
 works are one. Independence is essential to His 
 Divinity. Scripture says, *' The Lord our God 
 is one Lord."§ One name, Jehovah, is applied 
 to all the persons. These persons are repre- 
 sented as having the same attributes, the same 
 council or will, and as concurring in the same 
 acts. But we are also assured, that, in this one- 
 ness, there is a distinction, whicii, for the want 
 of better phraseology, we denominate a distinc- 
 tion of persons. 
 
 Moreover, we are taught by the same divine 
 witness*, that the plurality existing in the God- 
 head, amouiiis to a Trinity. 
 
 *Gen. i.;-6. tGen. iii. 22. ♦ Gen. si. 7. f| Isaiah vi. 8, 
 § Deut. VI. 4. 
 
8 
 
 In the account we have of the creation, three 
 are represented as engaged. Thus, it is said, 
 *' The spirit of God moved upon the face of the 
 waters."* Here are the Spirit, and God, from 
 whom He proceeds: — in the New Testament, 
 we are told, '' without'^ the Word *' was 
 " not any thing made that was madef f and, 
 again, '^ by Him," Christ, " were all things ere- 
 ated.^'J David also says, '' By the word of the 
 Lord were the heavens made, and all the host 
 of them by the breath," or spirit, "of his 
 inouth."|| 
 
 In proclaiming himself to Moses, the Most 
 High thrice repeated, thus, " Jehovah, Jeho- 
 vah, God;"§ or, as we translate it, the Lord, 
 the Lord God. 
 
 In the blessing of the High Priest, we have 
 the repetition of the incommunicable name 
 thrice — " The Lord bless thee, and keep thee: 
 the Lord make his face to shine upon thee, 
 and be gracious unto thee: the Lord lift up 
 his countenance upon thee, and give thee 
 pcace."5J On this blessing the Jews were in the 
 habit of remarking, " repeating Jehovah three 
 times, teaches these names of the blessed God 
 are three powers, and every distinct power is 
 like to each other, and hath the same name in 
 it." 
 
 We are bound to believe that the doctrine of 
 
 ♦ Gen. i. 2 f John, i. 3. + Col. i. 16. Psalms, a;xxiii.^6. 
 § Exodus, ixxiv. 6. % Numbers, vi, 24—26. 
 
a Trinity in Unity was thus early revealed, or 
 we envelo[) ourselves in a diflBculty from which 
 tliere is no way of escape. It is a fact, that 
 the doctrine is interwoven in all the ancient 
 systems of philosophy, and in all the ancient 
 superstitions of the world. Now, how came it 
 to be thus received, ** always, every where, and 
 by all," unless it were revealed? Human rfasoii 
 did not find it out. Self interest did not dis- 
 cover it. God must have set it forth from the 
 earliest times. 
 
 The doctrine of the three principles, each 
 equal to the other, all equally eternal, and all 
 of them uniting in one undivided essence, may 
 be traced back from Plato to the Pythagoreans; 
 from them to the earliest of the Grecians; from 
 them to the Egyptian priests; so that, along 
 with learning, it came from Egypt to Greece. 
 The doctrine is found also in the Persian and 
 Chaldean theology; and vestiges of the wor- 
 ship of a Trinity were discoverable in the Ro- 
 mans, who received it from the Trojans, who 
 brought it from Phrygia We can trace it to 
 the fathers of learning, and we can trace it to 
 the neighbourhood of where Noah's family set- 
 tled.* The Platonists declared it was revealed 
 by the gods. Zoroaster says, "in the whole 
 world there shines a Trinity, of which a Unity 
 is the head.'' Some of the philosophers used 
 
 • See Horsley's tracts. 
 
 0'f 
 
10 
 
 the very term Trias or Trinity; they spoke of 
 the three persons, and declared that they were 
 united in the Divine essence. A multitude of 
 facts might be adduced to show that the doctrine 
 is shadowed forth by all the prominent systems 
 of heathenism.* Even to this day it is shadow- 
 ed forth by those systems. So that, the reason- 
 ing philotophers, and the superstitious idolaters, 
 combined in believing it. We are now led to 
 only one conclusion; the same that we form 
 from the universality of sacrifice, viz: that it 
 was revealed: no wit of man could have invent- 
 ed it; and, if even that were possible, no wit of 
 man could have made it universal. 
 
 But we have something fuller, more explicit, 
 and more abundantly satisfiictory, than all these 
 things, to teach us. 
 
 I might give you many passages from the 
 Psalms, and from Isaiah, and several other of 
 the inspired writers of the Old Testament.! I 
 might prove to you, that, at the very time the 
 Messiah appeared, the Jews believed in the 
 doctrine of the Trinity. But we have an over- 
 whelming weight of evidence in the Mew Tes- 
 tament, and on that we may cheerfully rest. 
 
 John the Baptist taught the doctrine, when 
 he said, "God is able of these stones to raise 
 
 ♦Those desirous of seeing these facts stated, are referred to 
 Dwight's Theology — Sermons on the Trinity, 
 f See reference. 
 
11 
 
 up children unto Abraham. — I indeed baptize 
 you with water unto repentance: but be that 
 Cometh after me is mightier than I, whose shoes 
 I am not worthy to bear: he shall baptize you 
 with the Holy Ghost and w ith fire."* Here he. 
 speaks of '' God" the Father, " able of these 
 stones to raise up children unto Abraham;" of 
 Christ ^' mightier than" himself; and of ^' the 
 Holy Ghost," with which Christ should '^ bap- 
 tize." 
 
 At the baptism of Jesus, the three persons 
 were manifest. The Holy Ghost resting like a 
 dove; the Father speaking from heaven, and 
 saying, "This is my beloved Son;'*t and the 
 Bon himself, attested of the Father, and receiv- 
 ing the Holy Ghost. 
 
 When Christ commissioned His disciples to 
 baptize, it was " in the name of the Father, and 
 of the Son, and of the Holy Ghost:"f a per- 
 fect equality, and a perfect unity. 
 
 To his disciples Christ promised to send the 
 Comforter from the Father; and He told them, 
 "When the Comforter is come, whom I will 
 send unto you from the Kather, even the Spirit 
 of truth, which proceedeth from the Father, he 
 shall testify of me."|| Again, as if, while pub- 
 lishing the distinction of persons, at the same 
 time, declaring the unity of essence, Christ 
 
 • Matt, ill. 9, 11. f Matt. iii. 16, 17. + Mat. xxvUi. 19. 
 John XV, 26. 
 
12 
 
 speaks of ^' The Comforter, wliich is the Holy 
 Ghost, whom the Father will send in my 
 name:"* The Comforter to he sent equally hy 
 Him and hyth» Father; and the Comfortei-, not 
 only iocomp in His name, but to testify q/*Him. 
 Here is a community of action in the Father 
 and the Son, and a declaration of the office of 
 the Holy Ghost to preach the Son. In r?no- 
 ther place, Christ said. He and the Father 
 were one, while the constant performance of 
 actions on His part, distinct from those of the 
 Father, declared that they were distinct. They 
 were one in essence, but distinct in person. 
 When Christ separated, or set apart his dis- 
 ciples to their work, He declared, by a signifi- 
 cant action, that the third person of the Trinity 
 came from Him, as well as from the Father — 
 ^'He breathed on them, and saith unto them^ 
 Receive ye the Holy Ghost.^'t 
 
 After ascending to that glory which He had 
 with the Father befiire the world was,J Jesus 
 said, *^Tohimtinlovercometh will 1 grant to sit 
 with me in my tbron ', even as I also overcame, 
 and am set down with my Father in his throne. 
 He that hath an ear, let him hear what the 
 Spirit saith unto the churches/^§ 
 
 We are told, "the Word was made flesh, and 
 dwelt among us, and we beheld his glory, the 
 glory as of the only begotten of the Father, 
 
 ♦John,xiv.26. fJohn, xx.22. ^ John,xvii.5. § Her. iii. 21, 2?. 
 
13 
 
 full of grace and truth;" and^' in him dwelletli 
 all the fulness of the Godhead bodily."* Here 
 are the three persons, 
 
 Peter, charging home upon the Jews, the 
 murder of our Lord, says, " This Jesus hath 
 God raised up — therefore, being by the right 
 hand of God exalted, and having received of 
 the Father the promise of the Holy Ghost, he 
 hath shed forth this which ye now see and 
 hear.^f Here, again, are the three persons, and, 
 again, Christ sending forth the Holy Ghost. 
 
 Peter says, also, '• He," Jesus, ^' which was 
 ordained of God, to be the Judge of quick and 
 dead;" — and, "while he spake these words, 
 the H ily Ghost fell on them."} Here was God 
 the Father, ordaining Jesus the Judge of quick 
 and dead, and the Holy Ghost conveying home 
 the words of the Gospel. 
 
 "Thro' Him," Christ, says Paul, " we have 
 access by one Spirit unto tlie Father."|| "I 
 bow my knees unto the Father of our Lord 
 Jesus Christ, — that he would grant you, — to be 
 strt iigthened with might by his Spirit in tiie in- 
 ner man.^ Be filled with the spirit — giving 
 thanks — unto God and the Father, iu the name 
 of our Lord Jesus Christ.''1f 
 
 In the Epistle to the Colosians, the same 
 Apostle speaks of " the acknowledgment of 
 
 * John i. 14. and Col. ii. 9 f \cis, ii 32, 33. ^ Acts, x. 42, 44. 
 [| Ephes. ii. 18. § Bphes. iii. 14, 16. % Ephes. v. 18, 20. 
 
 2 
 
 m^&>£ 
 
i4i 
 
 the mystery of God, and of the Father, and of 
 Christ/^* Now God himself, and our Father, 
 and our Lord Jesus Christy direct our way unto 
 you.^'t 
 
 In writing to his own nation, Paul speaks 
 of '^ the blood of Christ, who, through the 
 eternal Spirit, offered himself without spot to 
 God/'t 
 
 Paul speaks of tempting God; and of tempting 
 Christ; and of tempting the Spirit of the Lord: 
 thus declaring three persons — united in one 
 sense, and distinct in another. The same lan- 
 guage does he use concerning power, eternity, 
 &c.: at onetime speaking of them as adhering to 
 one; atanother, to another, anda^ainto the third 
 of the different persons of the adorable Trinity. 
 And thus is it throughout the Bible. While a 
 distinction of persons is constantly presented 
 to view, a community of names, of actions, and 
 indeed, of every thing which can go to show a 
 perfect unity of essence, is, at the same time, 
 made prominent. Thus *'is the Father called 
 God? So is the Son, and so is the Holy Ghost. 
 Ls the Father called Lord? So is the Son, and 
 so is the Holy Ghost. Is the Father eternal? So 
 is the Son, and so is the Holy Ghost. Is the 
 Father Almighty? So is the Son, and so is the 
 Holy Ghost. Is the Father omnipresent? So is 
 
 • Col. ii. 2. t Thes. iii. 11. + Heb. ix. 14. 
 
 '■'"^■h^iS''- 
 
15 
 
 the Son, and so is the Holy Ghost. Ts the Father 
 omniscient? So is the Son, and so is the Holy 
 Ghost. Is the Father uncreated? So is the Son, 
 and so is the Holy Ghost. Is the Father in- 
 comprehensihle? So is the Son, and so is the 
 Holy Ghost. Was the Father concerned in the 
 work of creation? So was the Son, and so was 
 the Holy Ghost. Is the Father the upholder 
 of the universe? So is the Son, and so is the 
 Holy Ghost. Is the Father engaged in the re- 
 generation of human souls? So is the Son, and 
 so is the Holy Ghost. Are we baptized in the 
 name of the Father? So likewise in the name 
 of the Son, and in the name of the Holy Ghost. 
 Is prayer addressed to the Father? So likewise 
 to the Son, and to the Holy Ghost. Are we 
 blessed in the name of the Father? So likewise 
 in the name of the Son; and in the name of the 
 Holy Ghost. Hath the Father a personal ex- 
 istence? So hath the Son, and so hath the Holy 
 Ghost. Did the Father conduct the Israelites 
 to the holy land? So did the Son, and so did 
 the Holy Ghost. Is the incommunicable name 
 Jehovah given to the Father? So is it given 
 also to the Son, and to the Holy Ghost. Is 
 holiness ascribed to the Father? So is it as- 
 cribed to the Son, and to the Spirit. Is good- 
 ness attributed to the Father? So to the Son, 
 and to the Holy Ghost. Is glory given to the 
 Father? So to the Son, and to the Holy Ghost.*' 
 
16 
 
 And equally clear are the representations 
 that the Father, Son, and Holy Ghost, are 
 three distinct persons, and exercise three dis- 
 tinct offices. Thus ^* the Father holds the rights 
 of the Godhead;'' the Son is the Mediator be- 
 tween Him and our fallen race, and the Re- 
 deemer from Sin and Hell; the Holy Ghost 
 applies to us the benefits of the Gospel, and 
 prepares us for the enjoyment of Heaven. 
 
 And what shall we say to these things? Be- 
 ing of an hour! Canst thou by searching find 
 out God? Does thy capacious mind contain the 
 grasp of Infinity? Canst thou scan that shore- 
 less ocean, the nature of Jehovah ? When thou 
 ^halt return from exploring His immensity, 
 then may we believe thy doubts in preference 
 to His word. Till then we must be content 
 ^vith our Bibles, supported as the^ are by the 
 concurrent voice of all antiquity. 
 
 And — wouldst thou be persuaded — instead 
 of rashly endeavouring to ex|)lain away the 
 plain word of unalterable revelation, be thank- 
 ful to thy Maker, that, in amazing and incon- 
 ceivable goodness, He has been pleased to 
 become thy Redeemer, and to humble Himself 
 as thy Sanctifier. Wait till the full glory of a 
 brighter world shall shine upon thy faculties, 
 before thou presuraest to be wiser than thy 
 God. 
 
17 
 
 What though in this strong hold of thy salva- 
 tion, there is an imperfect discovery, wilt thou 
 refuse all benefit from it because it is in some 
 degree veiled in clouds? Then, if thou wert in 
 a day of miraculous visitation, and an angel 
 were sent to release thee from a dungeon, thou, 
 forsooth, wouldst refuse his deliverance, be- 
 cause thine eyes were dazzled by the bright- 
 ness of his splendours. 
 
 II. 
 
 Who^ being in the form of Gody thought it not robbery to 
 be equal with God: 
 
 But made himself of no reputation^ and took upon him 
 the form of a servant, and ivas made in the likeness 
 of men. — Phil. ii. 6, 7. 
 
 The great truth contained in the text is the 
 rock of all our hopes. It is the fountain 
 whence flow the streams of the waters of life to 
 make glad our wilderness. The fact that there 
 is a God who is the Creator and Judge of all 
 things is calculated to give comfort to holy 
 beings; but to us, who are transgressors, the 
 mere annunciation of it is a revelation of terror. 
 Wp can not look unto the Eternal One without 
 seeing His Justice arrayed agaiust us. The 
 a* 
 
18 
 
 greater His glory, the more are we overwhelm- 
 ed. We need, then, a Mediator to stand be- 
 tween us and His majesty: — One more than a 
 mere mortal like ourselves; — One more than 
 even an angelic intellect; for He must be migh- 
 ty to save: — so powerful that His plea shall be 
 heard: — so righteous that He can impart to us 
 righteousness. And, moreover, this Mediator 
 must have His greatness so veiled, as that we 
 shall be encouraged to approach Him. If He 
 be clothed in all the splendour of His power, we 
 shall be as certainly consumed in approaching 
 Him, as in approaching the One who holds the 
 rights of the Godhead. Glory be to God on 
 high, such a Mediator appears in the Lord Je- 
 sus Christ. Yes, as sa^'s our Snd Article, in 
 perfect accordance with the words of the text, 
 " The Son, which is the Word of the Fa- 
 ther, begotten from everlasting of the Father, 
 the very and eternal God, of one substance with 
 the Father, took Man's nature in the womb of 
 the blessed Virgin, of her substance: so that 
 two whole and perfect Natures, that is to say, 
 the Godhead and Manhood, were joined toge- 
 ther in one Person, never to be divided, whereof 
 is one Chrisv ery God, and very Man; who 
 truly suffered, was crucitied, dead, and buried, 
 to reconcile his Father to us, and to be a sacri- 
 fice, not only for original guilt; but also for 
 actual sins of men.'' 
 
19 
 
 The second person of the Trinity bears to 
 the first the relation of Son, having been begot- 
 ten, in an ineftable manner, from all eternity. 
 He continually addressed the first with the title 
 of Father, and was acknowledged by the first 
 as Son. It is said, " we beheld his glory, the 
 glory as of the only begotten of the Father, full 
 of grace and truth:"* And, that He was not 
 of recent date, we are informed in that language 
 of the Most High to Bethlehem — Ephratah — 
 ^^ Out of thee shall he come forth unto me — 
 whose goings forth have been from of old, from 
 everlasting:! — God sent forth his Son, made of 
 a woman: J — When he bringeth in the first 
 begotten into the world he saith, and let all the 
 angels of God worship him/% 
 
 " There are several senses in which Messi- 
 ah is called the Son of God. — 1. He is so called 
 because of the miraculous manner of his con- 
 ception. See Luke i. 35. — 'Z. He is so called 
 because of his resurrection from the dead. See 
 Acts xiii. 32, 33. — 3. He is so called because of 
 his dignity and authority. See Heb. i, J2 — 5. 
 — 4. He is so called because of his oflBce. Joha 
 X. 36. 
 
 But then Christ is called the Son of God ia 
 such a way and manner as never any other was, 
 is, or can be, because of his own divine nature, 
 he being the true, proper, and natural Son of 
 
 * John i. 14. t Micah. ?. 2. \ Gal. iv. 4. $ Heb. i. 6. 
 
20 
 
 God, begotten by him, ineffably, before all 
 worlds. The New Testament speaks of this 
 peculiarity of his Sonship upon various occa- 
 sions. Thus — " God so loved the world, that 
 he gave his only begotten Son, that whosoever 
 believeth in him should not perish, but have 
 everhisting life; for God sent not his Son into 
 the world to condemn the world, but that the 
 world through him might be saved. He that 
 believeth on him is not condemned, but he that 
 believeth not is condemned already, because 
 he hath not believed in the name of the only 
 begotten iS^ow of God.'' John iii. 16, 17, 18. — 
 Again ; — " God sending his own Son in the 
 likeness of sinful flesh, and for sin condemned 
 sin in the flesh.'' Rom. viii. 3. — Again: — 
 ^^When the fulness of time was come, God 
 sent forth his Son made of a woman, made un- 
 der the law." Gal. iv. 4}. — Again: — " For this 
 purpose the Son of God was manifested that he 
 might destroy the works of the devil." 1 John 
 iii. 8. — And again: — " In this was manifested 
 the love of God towards us, because that God 
 sent his only begotten Son.^' 1 John iv. 9. — 
 From all these passages, and others that might 
 be produced, it is evident, that Christ was ihe 
 Son of God in a high and peculiar sense, such 
 as no other Being was^ is, or can be. This 
 was the sense of all the great writers of the 
 Christian church from the beginning.'^ 
 
The propriety of the title, the Word, applied 
 to the Son, is shown from the language of 
 John, who certainly did not mean to lead the 
 people into idolatry. Opening his Gospel, he 
 says, "In the beginning was the Word^ and 
 the Word was with God, and the Word was 
 God. The same was in the beginning with 
 God.''^ And, again, " The Word was made 
 flesh and dwelt among us.^'f 
 
 That Christ is " of one substance with the 
 Father,'' we are taught by His own declara- 
 tion. '*Iand my Kather are one.^'J But as 
 this is no less than declaring Him, what He is 
 elsewhere said to be, " the very and eternal 
 Gotl,'' we are not willing to dismiss the sub- 
 ject thus easily. This is the alone anchor — 
 the alone ark, which, if brt>ken, leaves us in 
 the deluge; therefore, as we have some wish 
 for salvation, we will detail — it might be said — 
 I speak words chosen — several thousand rea- 
 sons, — but, as that would weary you — a suffi- 
 cient number of reasons why we should hold 
 on this anchor and trust this ark. 
 
 We are taught the Divinity of Christ by the 
 nature of the work which He came to perform. 
 That work was more than to create a world- 
 It was to overcome the opposition of our liearts 
 to holiness, and to renew us after the image of 
 God. It was to redeem us from all the conse- 
 
 * John i. 1, 2. f John i. 14. ^ John x. 30. 
 
queiices of sin, both temporal and eternal, and 
 exalt us to an ever brightening state of felicity. 
 The power to be exercised not only required to 
 be sufficient to raise our bodies from the grave, 
 but to new create our Souls, and to usher both 
 »oul and body into ^' an inheritance incorrupti- 
 ble and undefiled, and that fadeth not away.''* 
 
 We are taught the Divinity of Christ by the 
 fact that no created being is able to atone for 
 the sins of another. The laws of God cover 
 all our very wishes, during all the moments al- 
 lotted us throughout the whole of our existence. 
 Kaise then our exertions as high as we may, 
 no one of us can do a tittle more than we are 
 required to do for the discharge of our own 
 duty. And the same reasoning applies to an- 
 gels; — to all created ones. They are all placed 
 under law, and hound to love the Lord their 
 God, with all their heart, and soul, and mind, 
 and strength. Whence then is to come that 
 work of supererogation necessary to make up 
 for our want of righteousness? It can never be 
 found, unless some one greater than law shall 
 render obedience, and place that obedience to 
 our benefit. Christ having furnished our righ- 
 teousness — pven a righteousness sufficient to 
 clothe us. and cause us to be accepted, proves 
 Him greater than law — proves Him Divine. 
 
 We know that Cb' isi is Divine from the 
 
 • 1 i^etei- i. 4. 
 
high magnilicent language made use of in the 
 earlier scriptures when foretelling His advent. 
 They declared the seed of the woman should 
 bruise the serpent's head. Now who was spo- 
 ken of under the similitude of the serpent? 
 The devil, who made use of the serpent: And 
 who is he? The " Prince of the power of the 
 air, the spirit that now worketh in the children 
 of disobedience:"* the " old serpent, which de- 
 ceiveth the whole world. "f He is no less than 
 archangel ruined. His head, his power, Christ 
 was to destroy. And was a mere man capable 
 of tills, when the whole race of men have been 
 tyrannised over by Satan, for, now, six thou- 
 sand years? 
 
 " In thee," said the Most High to Abraham, 
 referring to the Messiah, " in thee shall all fa- 
 milies of the earth be blessed." J Now, h<»w 
 were all thus blessed in Christ, anless he be 
 God? A great part of the uoild never heard 
 of the name of Christ. There must then be in 
 Him some plenitude of power to enable llim to 
 bless all iu some shape or other, or the prophe- 
 cy has not been fulfilled. 
 
 Jacob spoke of Christ, as " the angel which 
 redeemed" him *' from all evil," and prayed 
 for him to '* bless" his grand-sons.§ 
 
 Job, in the fulness of prophetic vision, ex- 
 
 ♦ Eph. ii. 2. f Rev. xii. 9. t Gen. xii. 3. See also xviii. 18, &c. 
 $ Gen. xlviii. 15, 1(5. 
 
24i 
 
 claimed, ^^ T know that my Redeemer livetli, 
 and that he shall stand at the latter day upon 
 the earth/^ &c.^ 
 
 The Psalms are full of the most striking pre- 
 dictions, which can not, by any accommodation, 
 have their fulfilment in a mere creature. True, 
 they point out, first, some Israelitish monarch; 
 but they use such terms, and employ such ex- 
 pressions, as show that he is only the shadow 
 of a great Antitype, who is clothed with the 
 might and the character of God. The utmost 
 power of language is put in requisition to de- 
 scribe his greatness. To use the words of ano- 
 ther, 'Afresh weight and dignity are added to 
 the sentiment, till, gradually ascending from 
 things below, to things above, from human af- 
 fairs, to those which are Divine, they bear the 
 great important theme upward with them, and, 
 at length, place it in the height and bright- 
 ness of Heaven." 
 
 Kven David himself calls the Personage 
 predicted. " Lord;" and the angels of iTod are 
 commanded to worship him. The Apostles 
 applied these prophecies to Jesus, and Jesus 
 applied them to himself. 
 
 We are taught the Divinity of Christ, by the 
 vast apparatus of types, and priesthoods, and 
 sacrifices, made use of to fortel his coming. The 
 patriarchal, which overspread the world; the 
 
 *Jobzix.25. 
 
S5 
 
 Jewish, which, by its splendor, surpassed all 
 the glory of mortals; both these dispensations, in 
 their every circumstance, were typical of Christ* 
 
 The prophets, in foretelling the Messiah, 
 made use of such language as must lead us to 
 suppose, either that there are two Gods, or 
 different modes of subsistence in the same God. 
 Thus, the Lord says, " 1 have overthrown 
 florae of you as God overthrew Sodom and Go- 
 morrah.* I will have mercy upon the house of 
 Judah, and will save them by the Lord their 
 God.f The Lord rained — hrimstone and fire 
 from the Lord, out of ileaven.J I will strength- 
 en them in the Lord, aud they shall walk up 
 and down in his name, saith the Lord.''|| 
 
 Isaiah applies the title, God, to Christ: 
 ^^ unto us a child is born, unto us a Son is giv- 
 en. — and his name shall be called Wonderful, 
 Counsellor, the Mighty God.^ A virgin shall 
 conceive, and bear a son, and shall call his 
 name Immanuel"Tf — God with us. 
 
 Isaiah, fortelling the consequences of Christ's 
 coming, introduces them with a declaration that 
 Hi^ is God; thus, *• behold your God will come 
 with vengeance, even God with a recompense; 
 he will come and save you. Then the eyes of 
 the blind shall be opened, and the ears of the 
 deaf shall be unstopped. Then shall the lame 
 
 ♦Amos iv. 11. fHoseai. 7. ♦Gen.xix. 24. |Zech.x. 12. 
 $ Is. IX. 6. H Is. vii. 14. 
 
 3 
 
26 
 
 man leap as an hart, and the tongue of the 
 dumb sing.'^* Prophesying concerning His 
 forerunner, he says, '' The voice of him that 
 crieth in the wilderness, prepare ye the way of 
 the Lord, — Jehovah — make straight in tlie de- 
 sert a highway for our God."f And he ex- 
 pressly styles the " Redeemer the Lord of 
 hosts.^'J 
 
 Jeremiah proclaims Him as One who was to 
 he so above all created beings, as to be able to 
 clothe us with righteousness. '^ Behold, the 
 days come, saith the Lord, that I will raise unto 
 David a righteous branch, and a king shall 
 reign and prosper; and shall execute judgment 
 and justice in the earth, — and this is his name, 
 whereby he shall be called, the Lord our righ- 
 teousness/' || Surely we must say, " in the 
 Lord have I righteousness and strength. ''§ 
 
 Daniel beheld Him in an illustrious vision, 
 receiving (he crown of dominion. '' 1 saw,'' said 
 he, " I saw in the night visions, and behold 
 one like the Son of man came with the clouds 
 of heaven, and came to the Ancient of days, 
 and they brought him near before him. And 
 there was given him dominion and glory, and 
 a kingdom, that all people, nations, and lan- 
 guages should serve him: his dominion is an 
 everlasting dominion, which shall not pass 
 
 ♦Is. XXXV. 4 — 6. fis. xl. 3. 4 Is. xliv. 6. B Jer. xxiii. 5and 6. 
 t Isa. xlv. 24. 
 
^7 
 
 away, and his kingdom that which shall not be 
 destroyed.''* And we perceive the same pro- 
 phet praying in the name of the Messiah, ia 
 the same manner that we pray in the name of 
 Christ; — beseeching '' for the Lord's sake."t 
 
 Ha2;2;ai fortels the Mi^ssiah as " the desire 
 of all nations:"! and it is remarkable that, at 
 the birth of Jesus, there was a general expec- 
 tation of a Supreme Ruler. The Senate of 
 Rome was agitated by the subject. Virgil 
 wrote concerning it. Caesar claimed it as her- 
 alding him. The wise men, we know, came 
 from the East and worshipped this Dksiue. 
 
 Zechariah represents Jehovah as saying un- 
 to Israel, '' The Lord of hosts hath sent me 
 unto thee."|| He also announces the Messiah 
 as ^^the man whose name is the branch:" who 
 " shall build the temple of the Lord: — and shall 
 sit and rule upon his throne:" and declares that 
 ^^ the counsel of peace shall be between them 
 both:"§ — indicating a covenant between two 
 persons. 
 
 Malachi proclaims Him expressly as '' the 
 Lord," or " Jehovah."Tr 
 
 Such was the effect of these dispensations, 
 and of these prophecies, that the Jews expect- 
 ed in the Messiah a Mighty One, who should 
 overturn all the powers of the earth, and place 
 
 • Danl. vii. 13, 14. fDanl. ix. 17. :^IIag. ii. 7. fl Zech. ii. 
 11. § Zech. vi. 12, 13. ^ Mai. iii. 1. 
 
S8 
 
 them in the throne of supreme dominion. They 
 expected Him to reign with a supremacy ne'er 
 to end. They entitled Him the Word: looked 
 to Him as the Creator: as Him who appeared 
 to Moses; and destroyed Sodom and Gomo- 
 rah. 
 
 We know that Christ is Divine, because, 
 when in the midst of this general expectation of 
 Him, Gabriel came toannoui.ce His approach, 
 he said to Zacharias, concerning the forerunner 
 John, " Many of the children of Israel shall 
 he turn to the Lord, their God;"* and to 
 Mary concerning Jesus — ** He — shall be cal- 
 led the Son of the Highest; and the Lord God 
 shall give unto him the throne of his Father 
 David: — and of his kingdom there shall be no 
 end. — The Holy Ghost shall come upon thee, 
 and the power of the Highest shall oversha- 
 dow thee; therefore also that holy thing which 
 shall be born of thee shall be called the Son 
 of God.'^t Elizabeth, saluting Mary, entitled 
 her, " The mother of my Lord:" J and Zach- 
 arias, addressing John, said, " Thou shalt go 
 before the face of the Lord."|| The angel said 
 to the Shepherds, "Unto you is born this day, 
 in the city of David, a Saviour, whieliis Christ 
 the Lord:"^ And aged Simeon, in the fulness 
 of his joy, exclaimed, " Lord, now lettest thou 
 
 •Lulce i. 16 fLuke i. 32—35. :^ Luke i. 43 g Luke \.76. 
 $Lukeii. 11. 
 
S9 
 
 thy servant depart in peace; — for mine eyes 
 have seen thy salvation; — a light to lighten the 
 Gentiles and the glory of thy people Israel."* 
 
 And now we have touched but the thresh- 
 hold of these proofs. They lie yet in great mass 
 within those sacred pages, but your patience 
 would be wearied in listening to them. We 
 will, therefore, suspend the argument for the 
 present. In the mean time, let me intreat you 
 to bear in mind the infinite importance of your 
 having right ideas concerning the Lord Jesus 
 Christ. 
 
 That we are in a state of sorrow we know: 
 that we are sinners we are fully assured: and 
 that we are travelling forward to a world of 
 retribution, we are well aware. The question, 
 then, whether there be any sufficient lledeemer, 
 is of incalculable moment. Whether you and 
 I shall lie down in torment, or rise to everlast- 
 ing felicity, is a matter that deeply interests us: 
 and the whole is suspended on the character of 
 Jesus Christ. There is no other Helper. — 
 We hear of " no other name under Heaven 
 whereby we can be saved.'' The philoso- 
 phers of olden time are all darkness and doubt: 
 the philosophers of latter years are full of con- 
 tradictions. We want some one on whom we 
 can repose: well accredited, and at the same 
 time full of power: — for it is no trifle to save 
 
 ♦ Luke ii. 29—32. 
 
 3* 
 
30 
 
 us. We want some one, too, full of pity; suited 
 to the work of mediation; — able to sympathise 
 with us; able to suffer for us. If Jesus be not 
 this one — if Jesus he not Divine as well as 
 human, we are lost. The storm broods over 
 us and we can not avert it: — the sword is sus- 
 pended, and we have no shield. Single handed 
 we must advance to the throne of Justice, and, 
 in advancing, we must be consumed. If it 
 were a mere teacher of morals our necessities 
 required, we need not be so anxious. But, as 
 we need an atonement, — as we need a Deli- 
 verer from the damnation of Hell, — as we need 
 satisfaction to the Justice of the Almighty, we 
 ought to be awake to the inquiry. 
 
 No Socrates, no Plato, not even the example 
 and the precepts of Jesus, are enough. If 
 there be not a fountain of atonement we must 
 perish. If there be not a renovating Spirit, 
 procured by a sufficient High Priest, we must 
 be content with the society of the damned. 
 
 Give then to these inquiries your time and 
 your thoughts: and, that you may not rely on 
 your own powers alone, seek, by fervent prayer 
 to God, that the Holy Spirit may take of the 
 things which are Christ's, and show them unto 
 you; and that, through the knowledge of Hini^ 
 you may be wise to everlasting life. 
 
 %¥ 
 
 ' ..:■;'*, 
 
31 
 
 III. 
 
 Who, being in the form of Gody thought it not robbery 
 to be equal icith God: 
 
 But made himself of no reputation, and took up(m him 
 the form of a servant^ and was made in the likeness of 
 men. — Phil. ii. — 6, 7. 
 
 In the first sermon on this text, we endea- 
 vored to show^ during an exposition of the ^nd 
 Article of our Church, that our Lord Jesus 
 Christ, the Redeemer of our souls, is verily 
 and indeed God. Then we advanced but a 
 small portion of the proof. We proceed now 
 to other evidence. Matthew describes the 
 event of Christ's birth by repeating the words 
 of the prophet — '' Behold, a virgin shall be with 
 child, and shall bring forth a son, and they 
 shall call his name Emmanuel; which, being in- 
 terpreted, is, God with us."* John, the fore- 
 runuer, came preaching, and saying. ^'He shall 
 baptize you with the Holy Ghost and with fire; 
 whose fan is in his hand, and he will thoroughly 
 purge his floor, and will gather the wheat into 
 his garner; but the chati* he will burn with fire 
 unquenchable. f No man hath seen God at 
 any time; the only begotten Son, which is in the 
 bosom of the Father, he hath declared him.^'J 
 
 ♦ Matt. i. 23. t Luke iii. 16, 17. ♦ John i. 18. 
 
3S 
 
 In the fulness of his adoration, he exclaimed, 
 " Behold the Lamb of God, which taketh away 
 the sin of the world."* 
 
 John informed the people it was revealed to 
 him, thai, " upon whom" he should, '^ see the 
 Spirit descending, and remaining on him, the 
 same" was 'Mie which" baptized** with the Holy 
 Ghost:" and, says he, " I saw and bare re- 
 cord that this is the Son of God.f He repre- 
 sents Christ under the description, " He that 
 Cometh from above — He that cometh from Hea- 
 ven," and states that He " is above all.f God," 
 says he, '' giveth not the Spirit by measure 
 unto him. The Father loveth the Son, and 
 hath given all things into his hand."§ Na~ 
 thanael, the master in Israel, exclaimed, "Thou 
 aj't the Son of God:"|| and Martha said, " I 
 believe that thou art the Christ, the Son of 
 God, which should come into the world."** 
 
 After our blessed Lord had entered upon His 
 ministry, we find His disciples acknowledging 
 Him as " the Son of God;|f saying to Him, 
 *' Thou knowest all things,"j:| thus declar- 
 ing Him Omniscient; paying to Him that 
 worship which belongs only to God, and that 
 too, without being rebuked for it.|||| We per- 
 ceive the devils knowing Him, owning Him 
 
 •John i. 29. f John i. S3, 4. ♦ John iii. 31. 
 § John iii. 34, 5. \ John i. 49. 
 ♦• John \i. 27. ft Jc-hn vi. 69. ♦♦ John xvi. 30. 
 DU John ix. Z7, Luke xxiv . 52. 
 
33 
 
 as God, and praying him not to torment them 
 before their time.* We discover manifesta- 
 tions of power which belong only to God, and 
 this power exercised, not as by one who had 
 a merely delegated authority, but in the fulness 
 of Divine supremacy. *' I will — be thou 
 clean: Ephphatha, be opened: — young maa 
 I say unto thee arise: Peace; be still: Laza- 
 rus, come forth:''t Diseases, and storms, and 
 death, beheld, and trembled, and obeyed: as 
 when, of old, amid the elements of rising 
 worlds, ^' God jsaid, let there be light; and there 
 was light." Contemplating Him, we behold a 
 life as much above human conception as Heaven 
 is above earth: — a wisdom of words which 
 caused the multitude to cry out, " Never man 
 spake like this man." 
 
 " Glorify thou me," says Jesus, praying to 
 His Father, ^^ glorify thou me with thine own 
 self, with the glory which I had with thee be- 
 fore the world was." J " Before Abraham 
 was I am. "II The Jews understood this as a 
 declaration of His pre existence, for they '' took 
 up stones to stone him." When the sul»tle 
 Pharisees sought to entrap Him in His talk. He 
 demanded of them, how David c(»nld call Him 
 Lord, when He was David's Son.U He. Him- 
 self, afterwards, answered the question, by say- 
 
 • Matt, viii 29 and Mark in. 11, 12. 
 
 t Vlaii. viii. 3— Mark vii. 34- Luke vii. 14— Mark i v. 39 and 
 Joha xi. 43. - ^ Joha xvii. $. j{ John viii. i8. f Matt. zui. 49, 
 
34 
 
 ing, ^' I am the root and the offspring of David.* 
 What," said He, " and if ye shall see the Son 
 of Man ascend up wherehe was hefore.f The 
 bn^ad of God is H«^ which cometh down from 
 Heaven. J T am the living hread which came 
 down from Heaven.|| I came forth from the 
 Father and am come into the world: again, I 
 leave the world, and go to the Father.§" 
 
 The intimate union subsisting between Him 
 and the Father. He declared most distinctly. 
 Not only did He say, as already remarked, 
 '' I and my Father are one — no man knoweth 
 the Son, hut the Father; neither knoweth any 
 man the Father, save the Son, and he to whom- 
 soever the Son will reveal him.^ As the Fa- 
 ther knoweth me, even so know I the Father.** 
 If a man love me, he will keep my words; and 
 my Father will love him, and we will come 
 unto him, and make our abode with him.ff He 
 that hath seen me hath seen the Father. Be- 
 lievpst thou not that I am in the Father and the 
 Father in me?JJ All things that the Father 
 hath are mine.'^|||| When He declared " I and 
 my Father are one,'^ the Jews " took up stones 
 to stone Him,'^ saying, '' thou, being a man, 
 makest thyself God."§§. And so far from tel- 
 ling them they had misunderstood Him, He 
 said, " All men should honour the Son, even 
 
 ♦ Rev. xxii. 16. f .Tohn vi. 62. + John vl. 33. || Jolin v- 51. 
 § John xvi 28 5[ Malt. xi. 27. **J.,hn x. 15. -ft John xiv. 23. 
 +t John xiv. 9, 10. nil John xvi. 15. §§ John x. 31, Z3, 
 
S5 
 
 as they honour the Father." Insomuch that ^^thc 
 Jews sought the more to kill him, hecause he 
 had said that God was His Father, making 
 himself equal with God."* 
 
 It would he easy for me, perchance, lo 
 amuseyou, beloved hearer*?, with my own words; 
 but 1 feel, that, in a subject of such overwhelm- 
 ing interest, it is better to lead you directly to 
 the fountain of truth. Your souls are at stake. 
 Unless you helieve in tlie Lord Jesus Christ, 
 you must be dumned.\ Far away then be all 
 attempt to gratify. Rather would 1 present, 
 against your douhts, your difficulties, and your 
 unhelief, the artillery of Heaven. My days 
 are wasting and your days are wasting: soon 
 must we stand before the bar where we must 
 give account of our faithfulness. Let us then, 
 in simplicity and godly sincerity deal with 
 your souls. The Bihle, the Bihie is our reli- 
 gion. From tlie plain words of the Bible, let 
 us delight to learn. 
 
 " I am," says Jesus, ^^ the resurrection and 
 the life: J I am the truth and the life."|| — 
 These are assertions of Divinity; for who is 
 the resurrection, who is the truth, who is the 
 life but God.^ *' Where two or three are ga- 
 tiiered together in my name, there am I in the 
 midst of them. 5 Lo, I am with you alvvay, 
 
 ♦John V. 23, 18. | Mark xvi. 16. 4 John xi. 25, 
 . jl John xiv. 6. -J Mat. xviii. 20. 
 
36 
 
 even unto the end of the world/'* Here are 
 declarations of Omnipresence. 
 
 We know that Jesus is Divine, because He 
 died in attestation of his Divinity. This was 
 the great charge brought against Him — " We 
 have a law," said the Jews, *• and by 4»ur law he 
 ought to die, because he made himself the Son 
 of God.^'t If the Jews were in an error in 
 supposing that He declared Himself God, why 
 did notour blessed Lord undeceive them? 80 
 far from saying they were in an error in under- 
 standing Him as asserting his Godhead, He^ 
 at the very judgment seat, reiterated His de- 
 claration that He was God, by saying, " Ye 
 shall see the Son uf Man sitting on the right 
 hand of power, and coming in the clouds of 
 Heaven;" in^-oaiuch that they said, ** What 
 need we any further witnesses? Ye have heard 
 the blasphemy." J IS ow, beloved, either Christ 
 was Gud, or, with reverence be it spoken, He 
 did not act the part of a righteous man. 
 
 His resurrection was by his own power. — 
 ''I have power to lay — my life — down, and 1 have 
 power to take it again. "§ He laid down His 
 lile, because, in one sense, there was a necessity 
 that He should die. " Without shedding of 
 blood" there '' is no remission;* it is not pos- 
 sible that the blood of bulls and of goats should 
 
 * Mat. xxvUi. 20. f John x\x. 7.— -See Lev. xxiv. 16, and 
 Deut. zviii. 20. # Maik xiv. 62—64. $ John x. 18.— Heb. ix. 22. 
 
37 
 
 laKe away sinsf ^* He, therefore, gave Him- 
 self: — " by his own blood, he entered in once 
 into the holy place, having obtained eternal re- 
 demption for us.f Through death he — de- 
 stroyed — him that had the power of death. '^| — 
 The cross itself, and the grave itself, was each 
 the chariot of victory. He vanquished sin and 
 discomfited Satan on the cross. He triumphed 
 over death, and robbed him of his sceptre. — 
 Having hallowed the grave for the sweet sleep 
 of His Saints, He arose, leading " captivity 
 captive,"^ and Heaven and earth attested His 
 supremacy: All power," said He, " all pow- 
 er is given unto me in Heaven and in earth.'' || 
 In the fulness of this power, He sent forth 
 his Apostles with a commission to evangelize 
 the world. If He had been less than God the 
 command to them would have been preposte- 
 rous. A few miserable fishermen to effect more 
 than all the Alexanders and Caesars, all the 
 Catos and Pythogoras, that ever lived! With 
 a doctrine which would rouse the world in 
 arms against it, to send them forth to subdue 
 that world! Truly, if He had not been God, 
 Paul, and Peter, and all the rest of the Apos- 
 tles, would have been ranked among the deluded 
 victims of imposture, centuries upon centuries 
 ago. The wide spread of their then humbled 
 
 ♦ Heb. X. 4. t Heb. ix. 12. + Heb. ii. 14. || Eph. iv. 8. § Matt, 
 xxviii. 18. 
 
 4 
 
38 
 cause; the sweep it has taken throughout the 
 earth; the inarch it is prosecuting in this tri- 
 umphant day; lead us to exclaim with the 
 convinced centurion, '^ Truly this was the Son 
 of God:"'^ and to say with the adoring Thomas, 
 " My Lord, and my God.'^f 
 
 "I am he/' said Ciirist to John, in the 
 Apocalypse, ^^I am he which searcheth the 
 reins and hearts.J I am Alpha and Omega, the 
 beginning and the ending, — which is, and 
 which was, and which is to come, the Al- 
 mighty. '^|| 
 
 Stephen, " full of the Holy Ghost, — saw the 
 glory of God, and Je&us standing on the right 
 hand of God. And tljey stoned him — invoking, 
 — and saying Lord Jesus receive my spirit — 
 Lord lay not this sin to their charge.''^ 
 
 The Apostles, when assembled to acknow- 
 ledge another in the place of Judas, prayed, 
 " Thou, Lord, which knowest the hearts of all 
 men, show whether of these two thou hast 
 chosen.''*^ 
 
 Peter, preaching to the crucifiers, says, 
 '' Therefore, being by the right hand of God 
 exalted, and having received of the Father the 
 promise of the Holy Ghost, he — Jesus — hath 
 shed forth this which ye now see and hear.^ff 
 The same Peter, speaking to Cornelius con- 
 
 *Matt. xsvii. 54. f John xx. 28. + Rev. ii. 23. fi Rev. i. 8. 
 $ Acts vii. 55, 59, 60. *♦ Acts i. 24. ft Acts ii, 33. 
 
39 
 
 cerning Jesus Christ, says, " He is Lord of 
 all."* 
 
 " Angels, authorities, and powers," says Holy 
 Scripture, are " made subject unto him."t He 
 is entitled '^our God and Saviour Jesus 
 Christ;"J and His Kingdom is called " the 
 everlasting kingdom of our Lord and Saviour 
 Jesus Christ. II Grow in Grace and in the 
 knowledge of our Lord and Saviour Jesus 
 Christ;"§ says the Apostle — ^^To our Lord and 
 Saviour Jesus Christ, be glory, both now and 
 forever." James entitles Him " The Lord of 
 glory;"1f and Jude, " The only wise God our 
 Saviour."** 
 
 '^ By him" Christ, says Paul, " were all things 
 created, that are in heaven, and that are in earth, 
 visible and invisible, whether they be thrones, 
 or dominions, or principalities, or powers: all 
 things were created by him, and for him; and 
 he is before all things, and by him all things 
 consist.ft III him are hid all the treasures of 
 wisdom and knowledge. In him dwelleth all 
 the fulness of the Godhead bodily. JJ He is 
 able to subdue all things unto himself. |||| 1 can 
 do all things through Christ which strengthen- 
 eth me."§§. 
 
 Paul had every reason to believe in the Di- 
 
 * Acts x. 36. f 1 Peter iii. 22. | 2 Peter i. 1. \\ 2 Peter i. 11 \ Peter 
 iii. 18. 1 Jas. ii. 1. •• Judo xxv. f f Col. i. 16, 17. %% Col. ii- 
 3, 9. \\ Phil. ii. xxi, \ h Phil. iv. 13. 
 
40 
 
 vinity of Christ, for, like Isaiah,* he saw his 
 glory, thus we are told, ^'As he journeyed he 
 came near Damascus; and suddenly there shin- 
 ed round about liim a light from heaven; and 
 he fell to the earth, and heard a voice saying 
 unto him, Saul, Saul, why persecutest thou me? 
 And he said. Who art thou. Lord? And the 
 Lord said, I am Jesus whom thou persecutest: — 
 and he, trembling and astonished, said. Lord 
 what wilt thou have me to do?'^t -^^^ when he 
 went into Damascus, Ananias came to him, 
 saying, "Brother Saul, the Lord, even Jesus, 
 that appeared unto thee in the way as thou 
 camest, hath sent me, that thou mightest receive 
 thy sight, and be filled with the Holy (xhost.'^J 
 The repenting, believing Pharisee, felt, as well 
 as saw, the power of Jesus. He now united 
 with the church in calling on the name of, or 
 praying to— Jesus; and he continued so to do. 
 We find him, in the Epistle to the Corin- 
 thians, entitling believers those who " call upon 
 the name of Jesus Christ''|| — showing that they 
 remembered the words of the Master Himself, 
 who said, " If ye shall ask any thing in my 
 name, 1 will do it."§ Indeed Paul often pray- 
 ed to Christ. When he had the thorn in the 
 flesh, he '^besought the Lord thrice that it might 
 depart from" him; and he received for answer, 
 
 * Isaiah vi. 1, and John xli. 41. f Acts ix 3—6. | Acts ix. IT, 
 fl 1 Cor. i. 2. § John xiv. 14. 
 
41 
 
 '^ My grace is sufficient for thee.''*^ At another 
 time he intbrms us — " while I prayed in the 
 temple, I was in a trance, and saw him — Christ 
 — saying unto me, make haste and get thee quick- 
 ly out of Jerusalem; for they will not receive 
 thy testimony concerning me. And I said, Lord, 
 they know that I imprisoned, and beat in every 
 synagogue them that believed on thee: and when 
 the blood of thy martyr, Stephen, was shed, I 
 also was standing by, and consenting unto his 
 death, and kept the raiment of them that slew 
 him. And he said unto me, Depart: for I will 
 send thee far hence unto the Gen tiles. ''f 
 
 Certainly the Apostle Paul was guilty of no 
 idolatry. He knew well whether Christ was 
 worthy of Divine honours. His mind was too 
 strong to be led away by fanaticism. He ne- 
 ver would have prayed to the Lord Jesus, and 
 held that intercourse which a creature holds 
 with his Almighty Sovereign, relying entirely 
 upon Him for grace and for strength, if he had 
 not been well assured our Saviour was Divine. 
 Paul must have believed the truth of those 
 words of the Bible — " at the name of Jesus 
 every knee should bow.^^f 
 
 Beloved, this is not all. If Christ be not 
 Divine, there is idolatry in Heaven. '' When 
 he — Jesus — had taken the book, the four beasts 
 and four and twenty elders fell down before 
 
 ♦2 Cor, xil. 8, 9. f Acts xxii. ir— 21. t Phil. ii. 10. 
 
 4* 
 
4S 
 
 the Lamb, having every one of them harps, and 
 golden vials full of odours, which are the 
 prayers of saints, — the prayers of saints! — 
 and they sung a new song, saying, thou art 
 worthy, — for thou wast slain, and hast redeemed 
 us to God by thy blood.* — I heard the voice 
 of many angels round about the throne, and the 
 beasts, and the elders: and the number of them 
 was ten thousand times ten thousand, and thou- 
 sands of thousands; saying with a loud voice, 
 Worthy is the Lamb that was slain, to receive 
 power, and riches, and wisdom, and strength, 
 and honour, and glory, and blessing. And 
 every creature which is in Heaven, and on the 
 earth, and under the earth, and such as are in 
 the sea, and all that are in them, heard I, say- 
 ing Blessing, and honour, and glory, and powd- 
 er, be unto him that sitteth upon the throne, 
 and UNTO the Lamb forever and ever.f Sal- 
 vation to our God which sitteth upon the 
 throne, and unto the Lamb.'^J 
 
 Now we know that there is a law given to us 
 in this world, ^^ Thou shalt worship the Lord 
 thy God, and him only shalt thou serve:^^|| 
 and there is reason to suppose the same law 
 exists in Heaven. Certainly it is as necessary 
 for celestial beings to worship God alone as for 
 terrestrial. Adoration is the keystone of all. 
 Whoever is adored will be obeyed. Now one 
 
 * Rev. V. 8. 9. t Rev. y.H— 13. t Rev. vii. 10. § Mat. iv. 10. 
 
43 
 
 or other of these two coaelusioos must we 
 adopt, viz: that the angels are idolaters, or 
 that Jesus Christ is the very and eternal God. 
 And yet we have only begun this argument. 
 Do you grow weary? How then will you en- 
 dure an eternal celebration of the praises of 
 Jesus? How will you enjoy the pursuits of 
 that world wliere Holy, Holy, Holy, is con- 
 tinually sounding around the throne of the 
 Lamb? If you ever join those who have palms 
 in their hands, as symbols of victory, you will 
 join in the song "Worthy is the Lamb that was 
 slain to receive'^ all " glory/' Exercise your- 
 selves then upon earth. Take your Bibles, as 
 well as listen in the sanctuary; and let your 
 prayers continually ascend to the Giver of all 
 grace that " Christ Jesus" may be " made of 
 God unto'' you " wisdom, and righteousness, 
 and sanctilication, and redemption."* 
 
 IV. 
 
 IVho, being in the form of God, thought it not robbery to 
 be equal with God; 
 
 But made himself of no reputation^ and took upon him 
 the form of a servant, and was made in the likeness of 
 men. — Phil. ii. 6, 7. 
 
 Still do we linger around that delightful 
 theme, Jesus Christ and Him crucified. Still 
 
 * 1 Cor. i. 30. 
 
 
44 
 
 do we station ourselves at the foot of His throne^ 
 that we may catch some glimpses of His glory, 
 and obtain power to be transformed into His 
 image. We are poor, suffering, condemned 
 creatures — our minds can revolve no subject 
 more calculated to comfort; for this blessed 
 Jesus, it is said, has come to ^^ heal the broken- 
 hearted, to preach deliverance to the captives, 
 and recovering of sight to the blind; to set at 
 liberty them that are bruised, to preach the ac- 
 ceptable year of the Lord."* Even as some 
 perishing caravan, in the midst of a desert, 
 would earnestly inquire, whether he who came 
 offering to deliver them, was able; so we are 
 naturally anxious to ascertain whether Jesus 
 Christ is indeed Divine, 
 
 We have already employed the greater part 
 of two sermons on the subject, and, instead of 
 diminishing, the theme still grows upon our 
 hands. Like a traveller, who, from a great dis- 
 tance, approaciies some lofty range of moun- 
 tains: — they rise, and rise, and their summits, 
 lost amid the clouds, seem to defy all attempts 
 to explore them. 
 
 The command to baptize was in the name of 
 the Father, the Son, and the Holy Ghost. f 
 All, then, who were baptized, were dedicated 
 to the Son, as much as to the Father, and to the 
 Holy Ghost. They were dedicated to the One 
 
 * Luke iv. 18, 19. f Mat. xxviii. 19. 
 
45 
 
 God ill three persons; and, if they were not 
 bound to serve the Son, they were not hound 
 to serve the Father. Baptism signifies a full 
 and eternal consecration of the person baptized 
 to the service and honour of that Being in 
 whose name it is administered. This conse- 
 cration can, of course, never be made to a crea- 
 ture: — the Father, the Son, and the Holy 
 Ghost are not creatures, but the Creator: — 
 three persons united in one essence. — True, this 
 union is in a manner we can not understand, 
 but it is revealed. 
 
 In the course of the New Testament, it is 
 frequently mentioned, that persons, who were 
 Jews, were baptized into the name of Jesus — ^ 
 baptized into the name of the Messiah — con- 
 secrated to the service of Christ for time and 
 for eternity. 
 
 Tlie blessing pronounced so frequently by 
 the apostle, or, in other words, the prayer of- 
 fered up for a benediction, is, in the same man- 
 ner, instructive on this great subject. " The 
 grace of the Lord Jesus Christ, and the love of 
 God, and the communion of the Holy Ghost be 
 with you all.'^f — The prayer so continually of- 
 fered for grace to be bestowed by Jesus, is a 
 plain declaration that He knoweth all things, 
 and that in Him dwelleth all the fulness of the 
 Godhead. The same prayer is offered to the 
 
 * Acts xix. 5. &c. t 2 Cor. xiii. 14. 
 
46 
 
 Father and to the Spii it, but not more to them 
 than to Him. It is a prayer to the Godhead 
 in three persons. 
 
 John says, speaking; concerning Christ, 
 ^^ This is the conUiIence that we have in him, 
 that, if we ask any thing according to his will, 
 he heareth us: and, if we know that he hear us, 
 whatsoever we ask, we know that we have the 
 petitions that we desired of him/'* Here the 
 will of the Lord Jesus is the measure of our 
 success, and the power of the Lord Jesus is 
 represented as equal to His will. 
 
 There are abundant proofs that it is the duty 
 of all to serve the Lord Jesus Christ, with every 
 variety of homage. Inspiration is certainly a 
 safe instructor on this subject. Not only did 
 the apostles know from observation, and the 
 instructions of their Lord, they were " guided 
 into all truth. — He that in righteousness, peace, 
 and joy in the Holy Ghost, serveth Christ, is 
 acceptable to God, and approved of menf — 
 Servants be obedient to them that are your 
 masters, according to the flesh, with fear and 
 trembling, in singleness of your heart, as. unto 
 Christ: not with eye-service, as men pleasers, 
 but as servants of Christ — doing service, as to 
 the Lord, and not to men; knowing that what- 
 soever good thing any man doeth, the same 
 shall he receive of the Lord, whether he be 
 
 * 1 John Y. 14,15. fRom. xlv. 17", 18, 
 
 > 
 
47 
 bond oriree.' 'f^ i.yui tnnj la tuv. jl^v/^^* ^ 
 
 pat in contrast with men, as the ultimate object 
 
 of all service, but as He who shall reward 
 
 ,every man according to his work. 
 
 ^^ Ye serve the Lord Christ:'^! again says 
 the Apostle. ^' I thank Christ Jesus our i^ord,'' 
 says PaHl, " who hath enabled me, for that he 
 counted me faithful, putting me into the minis- 
 try.'^t 
 
 The invocations, too, to the Lord Jesus 
 Christ, and to the three united persons, are 
 very frequent. More than twenty times does 
 Paul repeat the prayer to Christ, for grace 
 and love. — ^^ Now our Lord Jesus Christ him- 
 self, and God, even our Father — comfort your 
 hearts, and establish you in every good word, 
 and worlt.ll Grace to you and peace from — 
 the Lord Jesus Christ.^' And he expresses 
 the perfect, well assured confidence, as one 
 who knew he was reposing on an Almighty 
 arm, ^* The Lord shall deliver me from every 
 evil work, and will preserve me unto his hea- 
 venly kingdom: to whom be glory forever and 
 *ever.'*§ Nor is this all; in prospect of mar- 
 tyrdom his triumphant spirit exclaims ^^ Hence- 
 forth there is laid up for me. a crown of righ- 
 teousness, which the Lord, the righteous Judge, 
 shall give me at that day.^'Tf 
 
 * Ephes. vi. 5— S. f Col. iii. 24. $ 1 Tim i. 12. 
 B 2 Thes. ii. 16, 17. { 2 Tim. iv. 18. ^I 2 Tim. iv. 8. 
 
48 
 
 utters these prayers, and expresses this confi- 
 deDce: John, also, the disciple who leaned on 
 Jesus's breast, and was distinguished with pe- 
 culiar revelations — '' Grace/' says he, in the 
 fulness of his affectionate heart, anxious for 
 the good of his people, " Grace be with you, 
 mercy, and peace from God the Father, and 
 from the Lord Jesus Christ, the Hon of the Fa- 
 ther.^ Grace be unto you and peace — from 
 Jesus Christ. Unto him that loved us and 
 washed us from our sins in his own blood, — to 
 him be glory and dominion forever and ever/'f 
 
 '^ Peter commenced his ministry with prayer 
 to Christ — " Thou Lord which knowest the 
 hearts of all men;''J and closed it w ith praise, 
 ^^ Grow in grace, and in the knowledge of our 
 Lord and Saviour Jesus Christ. To him be 
 glory both now and forever. Amen."|| 
 
 These multiplied invocations were not in 
 vain. " The same Lord over all is rich unto 
 all that call upon him. For whosoever shall 
 call upon the name of the Lord, shall be 
 saved.''§ We, who have been consecrated by 
 baptism to the service of Jesus, and accustomed 
 to pray to Him for grace, should delight to be 
 numbered with those Christians in the time of 
 the Apostles, characterized as " all that in 
 
 * 2 John 3. t Rev. i. 4—6. t Acts i. 24. I 2 Pet. iii. 18. 
 §Rom.x, 12, 13. 
 
49 
 
 every place call upon the name of Jesus Christ 
 our Lord, both their's and oui's.''* 
 
 We believe that Jesus Christ is God, because 
 we are told " All things were made by him; 
 and without him was not any thing made that 
 was made/'t ^^^^^ ^^^^ we may know He 
 did not act with delegated authority, we are 
 informed " all things were created for him.'^J 
 In the Proverbs, Jehovah says, He made all 
 things for Himself. || Who, then, is Jesus 
 Christ but Jehovah? 
 
 The ascription of praise recorded in the Book 
 of Psalms, and by the Apostle Paul applied to 
 the Lord Jesus Christ, need not surprise us, 
 for it becomes all approaching the foot-stool of 
 the Redeemer to say, '^ Thou, Lord, in the 
 beginning hast laid the foundation of the earth: 
 and the Heavens are the works of thine hands. 
 They shall perish; but thou remainest: and 
 they all shall wax old as doth a garment; and 
 as a vesture shalt thou fold them up, and they 
 shall be changed: but thou art the same, and 
 thy years shall not fail.§ By him,'^ indeed, 
 ^^were all things created, that are in Heaven, 
 and that are in earth, visible and invisible, 
 whether they be thrones, or dominions, or prin- 
 cipalities, or powers. All things were created 
 
 • 1 Cor. i. 2. — See references at the end of the volume, 
 t John i. 3. r Col. i. 16. || Prov. xvi. 4. 
 §Heb. i. 10—12. 
 
50 
 
 by liim and for him: and he is before all 
 things, and by him all things consist."* 
 
 In the 9th of Romans, He is spoken of as 
 ^^ God our all." 
 
 In the Hebrews, is a quotation from the 
 Psalms, in which the Father is represented as 
 addressing the Son, and saying, "Thy throne, 
 O God, is forever and ever: a sceptre of righ- 
 teousness is the sceptre of thy kingdom. Thou 
 hast loved righteousness and hated iniquity; 
 therefore God, even thy God, hath anointed thee 
 with the oil of gladness above thy fellows.^f 
 In these words, one person of the Trinity — 
 evidently the Father — addresses another, evi- 
 dently the Son — addresses Him with the ap- 
 pellation God, and ascribes to Him an everlast- 
 ing throne. 
 
 In the first epistle of John, it is written, 
 ^^ We know that the Son of God is come, and 
 hath given us an understanding, that we may 
 know him that is true: and we are in liim that 
 is true, even in his Son Jesus Christ. This 
 is the true God and eternal life. "J 
 
 John, in a great variety of passages, beside 
 this, applies the appellation " life" to Christ. 
 Several of these we have already noticed. — 
 <^ In him was life, and the life was the light of 
 inen:§ — He giveth life unto the world. || I am 
 
 ♦ Col. i. 16, 17. t Heb. i. 8, 9. % John v. 20. 
 § John i. 4. II John vi. ^^» 
 
51 
 
 that bread of life/'* says Christ Himself. Again, 
 ^^ the words that I speak unto you, they are spi- 
 rit, and they are life.f" This life — Clirist — 
 ^^ was manifested, and we have seen it, and bear 
 witness, and show unto you that eternal life, 
 which was with the Father, and was manifest- 
 ed unto us.'^f Christ is eminently life to us, 
 because He is the Author of our eternal re- 
 demption. ^^ We are dead," and if we arise 
 to life at all, it is through Jesus Christ our 
 Lord. Though the Father is life, and the 
 Spirit is life, Christ is peculiarly life to our 
 souls. 
 
 You remember, when the doubting disciple 
 declared, unless he could put his linger in- 
 to tiie print of the nails, and thrust his hand 
 into the side, he would not believe: and 
 you recollect also, how, when the Apostles 
 were afterward gathered together, and Thomas 
 with them, our Lord appeared, and offered to 
 him, so slow of heart to believe, the evidence he 
 desired. At that time, you know, conviction 
 filled the soul of Thomas; and what were the 
 expressions which he immediately addressed 
 to his Master? " My Lord and my God!''§— 
 Now this was in the college of the Apostles, 
 and, surely, he who uttered these words of 
 adoration, would not there have been guilty of 
 
 * John vi. 48. f John viii. 63. I 1 John i. 2. 
 h John XX. 25—8. 
 
52 
 
 idolatry. Jesus rebuked him not. Hereceiv- 
 ed the homage, as in every other instance He 
 had done: He received it as His own and en- 
 couraged the continuance of it. And this was 
 by no means an expression of surprise that 
 Thomas made use of. The evangelist does 
 not say, he exclaimed, he cried out; but, he 
 said:— in the calm collectedness of his adoring 
 soul, he said, what all the Apostles, at some 
 time or other, said, by actions, if not by words. 
 Christ is set forth in Scripture as Him who 
 shall judge the world.* Now, to this work of 
 judgment, Omniscience and Omnipresence are 
 essentially requisite: and, we may add. Omni- 
 potence too. That He possesses all these, we 
 are reiteratedly assured. " All the churches 
 shall know/' is His own language, ^^ all the 
 churches shall know that I am he which search- 
 eth the reins and hearts: and I will give unto 
 every one of you according to your works.^'f 
 We are told in Jeremiah it is a peculiar attri- 
 bute of the Almighty to search the heart: " I, 
 the Lord,'' it is declared, " I, the Lord, search 
 the heart, I try the reins, even to give every 
 man according to his ways, and according to 
 the fruit of his doings.^J Nor are the assur- 
 ances of Divine Power being in the hand of 
 Christ less various. It is written in Philippians 
 
 * The proofs of this are so numerous they need not be quoted, 
 t Rev. ii. 23. ^ Jer. xvii. 10. 
 
53 
 
 concerning Christ — He " shall change our vile 
 body, that it may be fashioned like unto his 
 glorious body, according to the working 
 whereby he is able even to su])due all things 
 unto himself."* Surely this that subdneth all 
 things to Himself is He, ^* who, being the bright- 
 ness of — the Father's — glory, and the express 
 image of his person, — ^\vhen he had by him- 
 self purged our sins, sat down on the right hand 
 of the Majesty on high.^f 
 
 Paul and Barnabas, when the Greeks oJBPer- 
 ed them adoration, rent their clothes, and cried 
 out, saying, *^ Sirs, why do ye these things? 
 we also are men of like passions with you, and 
 preach unto you that ye should turn from these 
 vanities unto the living God, which made Hea- 
 ven, and earth, and the sea, and all things that 
 are therein. "f Here they asserted the Divinity 
 of Christ in two ways: first, by declaring that 
 He who made all things is God; and, second, 
 by refusing Divine honours as belonging only 
 to God. I say in these two, for Paul else- 
 where states, under the guidance of inspiration, 
 that Christ made all things:§ and they showed, 
 by refusing to be worshipped, that Christ, by 
 receiving adoration, declared Himself to be 
 God. 
 
 And, doubtless, ye shall all acknowledge 
 the Divinity of Jesus. ^^ Behold, he conleth 
 
 * Phil. iii. 21. t Heb. i. 3. + Acts. xiv. 15. § Col. i. 16. 
 5* 
 
54 
 
 with clouds; and every eye shall see him, and 
 they also which pierced him: and all kindreds 
 of the earth shall wail because of him.* The 
 Lord Jesus shall be revealed from Heaven, 
 with his mighty angels, in flaming fire, taking 
 vengeance on them that know not God, and 
 that obey not the Gospel of our Lord Jesus 
 Christ. t When the Son of Man shall come 
 in his glory, and all the holy angels with 
 him, then shall he sit upon the throne of his 
 glory. And before him shall be gathered 
 all nations: and he shall separate them one 
 from another, as a shepherd divideth his sheep 
 from the goats: — Then shall the King say un- 
 to them on his right hand, Come, ye blessed 
 of my Father, inherit the kingdom prepared 
 for you fromt he foundation of the world. — Then 
 shall he say also unto them on the left hand, 
 Depart from me, ye cursed, into everlasting 
 fire, prepared for the devil and his angels. '^J 
 
 I say, ye shall all acknowledge the Divinity 
 of Jesus, for willfyou not be there? Will not the 
 trump of the Archangel break the cerements 
 that may enwrap you, and rouse your slumber- 
 ing dust? 
 
 Beloved, since these things are so, it certahi- 
 ly becomes you to ^^kiss the Son, lest he be 
 angry, and ye perish from the way.'^§ He 
 comes now in the form of intreaty, and He 
 
 * Rev. i. r. 1 2 Thess. i. 7, 8. t Matt. xxv. 31—41. § Ps. ii. 12. 
 
55 
 
 knocks at the door of your hearts, asking for 
 admission. He appears in the array of Calva- 
 ry — the humiliation of Gethsemane — the weak- 
 ness of Bethlehem. He seems covered with 
 blood, and wounds, and filled with infirmities; 
 apparent, even notwithstandingthat glory which 
 encircles Him at the right hand. The reason 
 is. He has taken your nature upon Him. He 
 died for you. " He was wounded for your 
 transgressions, he was bruised for your in- 
 iquities.^'* All the circumstances of His 
 birth, life, death, and resurrection press upon 
 your view, because they are detailed in the sa- 
 cred page, and frequently spoken of in your 
 hearing. You almost forget that He has been 
 ^^ by the right hand of God exalted:''! — that, 
 indeed, in the depth of his Humiliation, He 
 never laid aside His Divinity: — that, like the 
 sun through a fleecy cloud, the Godhead con- 
 tinually broke upon the view, through the man- 
 tle of humanity: but then you will not be enabled 
 to forget. Your attention will be drawn — will 
 be rivetted. Every faculty shall wake to the 
 honour of the Redeemer, for all the praises of 
 Heaven shall accompany Him in His down- 
 ward way, and the celestial crowns shall 
 sparkle round all the canopy of glory. For a 
 footstool He shall have the burning world. An 
 awful Justice shall be manifest in His couate- 
 
 * Is. liii. 5. t Acts. ii. 33. 
 
56 
 
 uance^ rendered more terrible by that beaming 
 mercy which will smile upon the penitent. 
 
 Then, if it appear that you have " trodden 
 under foot the son of God, and counted the 
 blood of the covenant wherewith he was sanc- 
 tified an unholy thing/'* — then, if itappear that 
 you have denied Him — " before men/'f — that 
 you have refused to have Him to " reign over''{ 
 you, — there will not be found in all the uni- 
 verse a refuge. His every moment of humili- 
 ation, His every wound, His every tear of 
 auguish. His every night of watching and of 
 prayer. His every means of grace vouchsafed 
 for your acceptance — even Heaven itself, in 
 jealousy for His honour — will plead like trum- 
 pets double tongued against you. Oh you know 
 that, even in the little world of men, true great- 
 ness is mild, is meek, is tender; it accommo- 
 dates, and invites, and soothes; it is conde- 
 scending, and it appears lovely; but when, for 
 the safety of society, it rouses to action — for 
 the deliverance of the oppressed, or the admi- 
 nistration of Justice, it puts forth its power, it 
 is steady and firm, it goes with redoubled 
 might to its object. 
 
 We can not measure our God: — we can not 
 even shadow forth His greatness: but thus we 
 may try, in our poor feeble way, to judge a lit- 
 tle of the contrast Christ will present, when; on 
 
 *Heb. X. 29. f Matt. x. 33. i: Luke xix. 2r. 
 
57 
 
 a race incorrigible, He pronounces sentence. 
 Do not please yourselves with an idea of His 
 mercy then. It is the declaration of the Eter- 
 nal, that all who on that day are found among 
 the despisers must perish. 
 
 Who, being in thefomi of God, thought it not robbery (o 
 
 be equal with God: 
 But made himself of no reputation, and took upon hii7^ 
 
 the form of a servant, and was made in the likeness 
 
 of men. — Phil. ii. 6, '7. 
 
 The great difficulty attending our reception 
 of the truth of the Gospel is, that our hearts are 
 opposed to the Divine holiness it illustrates^ 
 and the perfect purity it demands: but there is 
 a minor difficulty, springing originally from the 
 same source, but having some connexion with 
 the weakness of our minds. We are overpow- 
 ered by the excessive brightness of God's cha- 
 racter. The eye of our souls becoming daz- 
 zled, we wilfully close it. It is very easy for 
 us to convince ourselves that we are sinners, and 
 that the Justice of God must be angry with us; 
 but, though we wish to be forgiven, and hope 
 the Most Merciful will forgive in some way, we 
 find the revelation of the Gospel so much above 
 
58 
 
 our conceptions of goodness, that it is hard for 
 us to receive it. That " God'' should " so 
 love the workP' as to give " His only begotten 
 Son/' that the Godhead itself should become 
 united to our nature in order to provide au 
 atonement, — verily it is so far above our 
 thoughts and our ways, that we are almost rea- 
 dy to hesitate. And yet, when we examine 
 into the matter, we are well assured that there 
 is no other possible way within the compass of 
 our conception, by which mercy and truth may 
 meet together, righteousness and peace may 
 kiss each other. We feel that God's justice 
 can not be infringed. We know that His mer- 
 cy can not flow vi^ithout the consent of His jus- 
 tice. When we look at Him in fall- orbed 
 sovereignty — the Ruler of all created [)eing, we 
 are aware that the august majesty of His holi- 
 ness can not pass over sin. And in ourselves 
 we see no power of making satisfaction. We 
 can not crown His justice while we ask his 
 mercy. We feel, that, unless there be some 
 extraordinary exhibition of wisdom as well as 
 goodness on the part of the Almighty, His at- 
 tributes can not remain inviolate, and deliver- 
 ance be secured. All this our reasoning is 
 perfectly satisfied by the glorious plan revealed 
 in the Gr^spel. — But, with our weak faculties, 
 the difficulty remains: — can it be possible? — 
 ^^ Will God indeed dwell on the earth? — Be- 
 
59 
 
 hold tbe Heaven and Heaven of Heavens can 
 not contain Him!'^ 
 
 What now is the conduct which becomes us 
 in this case. To seek to bring God down to 
 our level? and, because we can not comprehend 
 how He should be so good, to reject the salva- 
 tion He offers? Rather let us humbly confess 
 our impotence, and thankfully receive our par- 
 don. 
 
 The great doctrine of the incarnation of God 
 declared in our text, is revealed to us in that 
 system of sacrifices, which existed, under va- 
 rious modifications, for four thousand years, 
 The keenest minds among the heathen were 
 foiled in attempting to find a reason for those 
 sacrifices. They saw them overspreading the 
 earth — engrafted in every plan of superstition, 
 — the origin they could never account for: and, 
 indeed, on mere principles of reason, we can 
 never account for them. That the Deity should 
 be pleased with the shedding of the blood of 
 innocent victims, is an idea that the mind of 
 man, left to itself, could never have framed. 
 Unless there be some secret reason for it, other 
 than appears to the common sense of unen- 
 lightened humanity, it must seem entirely pre- 
 posterous. We, who have the Bible in our 
 hands, are informed on this subject. We no 
 longer wonder why, all over the earth, heca- 
 tombs have bled, and altars have smoked. We 
 
60 
 
 find it commanded by the Almighty. And the 
 grand reason for that command, so utterly be- 
 yond the research of our thoughts, is also re- 
 vealed, and made to recommend itself as beau- 
 tifully proper. The whole system of sacrifice, 
 we are told, was intended to herald the incar- 
 nate Redeemer. Whenever the Lamb fell be- 
 neath the knife of the priest, it proclaimed the 
 ^' Lamb of God which taketh away the the sins 
 of the world.'' Whenever blood flowed, it de- 
 clared " without shedding of blood there is no 
 remission.'' The seed of the woman shall bruise 
 the serpent's head — was enigmatical; sacri- 
 fice, while it served to perpetuate the promise, 
 gave an emblematic representation of the man- 
 ner of its fulfilment. Satan bruising the heel 
 of the seed of the woman, was kept in view by 
 the death which the victim experienced; and 
 the seed of the woman crushing the head of 
 Satan, by the favorable acceptance of the sacri- 
 fice. Christ, even at the altar of Abel, taught 
 the martyred saint to repose upon Him as a 
 full atonement; while, at the same time, by re- 
 jecting the sacrifice of Cain, he showed that 
 without shedding of blood there was no salva- 
 tion. 
 
 The great truth taught by sacrifice was made 
 more and more manifest, until, at length, Isaiah 
 uncovered it fully to the view of all. In the 
 53d chapter of his prophecy, he exhibits the 
 
 ** 
 
61 
 
 Saviour on the very cross; shows His bleeding 
 throbbing flesh, raises Him to view, as, by 
 eminence, the sacrifice, and says, " He was 
 wounded for our transgressions, he was bruised 
 for our iniquities: the chastisement of our peace 
 was upon him; and with His stripes we are heal- 
 ed. The Lord hath laid on him the iniquity of 
 us all." 
 
 The Jews were so sensible of all these things, 
 that, though the pride of their hearts clung to 
 the idea of a conquering and ruling Messiah, — 
 which indeed they had reason to expect, from 
 the predictions made use of in heralding the 
 Divinity of the Redeemer, they were con- 
 strained to confess He was appointed to suf- 
 fer. So full, so strong, so clear was the lan- 
 guage of the prophets, they were obliged to ac- 
 knowledge, as Paul charged home upon them, 
 that Christ must needs have suifered.* 
 
 In the Epistle to the Hebrews, Paul unfolds 
 the subject in such manner that he who runs 
 may read. He shows that the blood of bulls 
 and goats could never take away sin, but were 
 appointed to shadow forth the blood of Christ. 
 He reasons out of the ancient scriptures; ap- 
 plies the whole ceremonial to the Lamb of God; 
 and shows, even to demonstration, that all the 
 
 * Acts xvii. 3. Unable to deny that the Messiaii was foretold 
 as a man of sorrows, the Jews invented the notion of two Mes- 
 siahs; one to suffer, and the other to reign. 
 
 6 
 
6S 
 
 offerings of the tribe of Levi were but types of 
 the sufferings of Jesus.* 
 
 The veil of the temple rent in twain; the 
 voice of the expiring victim, — ^' it is finished;" 
 even the very destruction of the Jewish rites; 
 unite with the language of the prophets, and 
 the reasoning of Paul, to assure us Christ is 
 the Lamb of God. 
 
 And wherein, I would ask, consisted this 
 virtue of the blood of this Lamb of God, except 
 in its connexion with the Divinity? That the 
 Godhead itself suffered, nobody supposes, but, 
 that the Godhead was united with the manhood, 
 it is necesary to suppose, in order to obtain the 
 idea of a sufficient atonement. The sufferings 
 of a mere man, though holy as Adam before his 
 fall, could never be accounted a sufficient sa- 
 crifice. There have multitudes suffered, and 
 many of them the salt of the earth, but who 
 ever regarded their sufferings as an atonement 
 even for their own sins? but the sufferings of 
 Christ are represented as an atonement for the 
 sins of the world. The truth set forth in scrip- 
 ture, that the Divinity was the altar which 
 sanctifiedf the sufferings of the humanity, and 
 made them a sufficient atonement, must be re- 
 ceived, or we must cast away all idea of any 
 
 * Heb. X. 1 — 22. Hebrews — almost every where, 
 t Even as under the law the altar sanctified the gift. See Mat. 
 XJsUi 19. IJohnii. 2. 
 
63 
 
 importance being attached to the sufferings of 
 Jesus, or any atonement having been made for 
 the sins of the world. 
 
 But we are taught more fully on this subject 
 by the express declaration of scripture. The 
 words of our text are quite explicit — Who, 
 being in the form of God, thought it not rob- 
 bery to be equal with God, But made himself 
 of no reputation, and took upon him the form of 
 a servant, and ivas made in the likeness of men. 
 Now where is the propriety of this language ex- 
 cept in the fact that He who was God humbled 
 Himself^ and took upon Him our nature. By 
 the very uttering of the language, we are called 
 to see Jehovah bowing Himself to our human- 
 ity. It is an overwhelming truth, but it is the 
 sum of all revelation, and the fountain of all 
 our hopes. It is a truth we could never have 
 dared to guess at, but it is a truth every way 
 worthy of Infinity. 
 
 Again, we are told in scripture, '^ He took 
 not on him the nature of angels; but he took on 
 him the seed of Abraham.^'* Here we have 
 presented to view the Godhead exalted above 
 angels as well as men, having it perfectly in 
 His power to unite Himself to either, but, to 
 effect our salvation, choosing to take upon Him 
 the seed of Abraham. We can not get rid of 
 
 *Heb.ii. 16. 
 
 I 
 
64 
 
 this view. It is urged upon our attention by 
 the very w ords. 
 
 There is a great variety of expressions 
 which couple together the idea of Christ^s Di- 
 vinity and of his humanity^ and it is impossible 
 to understand them at all without believing in 
 both. Thus — '^ the word was made f tesh 
 and dwelt among us.'^^ Now the Word, in 
 the acceptation of all, means the second person 
 of the Godhead. The Jews understood it as 
 applied to the Messiah. The philosophers re- 
 ceived it as One of the Divine Trinity. The 
 Apostle informs us directly that it is God. This 
 worji " ^VAS MADE FLESH. '^ What Joes this 
 mean, except uniting Divinity with humanity? 
 Yes, ^^ the word was made flesh and dwelt 
 among us; and we beheld His glory, the glory 
 as of the only begotten of the Father, full of 
 grace and truth. '^ 
 
 The Jews " crucified the Lord of glory.'^f 
 How could this have been^ except as the Lord 
 of glory — of course the eternal God — became 
 united to human nature? 
 
 Says Paul, '* the second man is the Lord 
 from heaven. "J Here the same person is God 
 and is man at once. 
 
 ^' Of '^ the Jews, ^^ as concerning the flesh, 
 Christ came, who is over all, God blessed for- 
 ever. || God — sent — his own son in the like- 
 ness of sinful flesh. ^^§ 
 
 * John i. 1 1 Cor. ii 8. i: 1 Cor. xv. 47.|] Rom. ix. 5. § Rom- 
 viii. 3. 
 
65 
 
 " God was in Christ, reconciling the world 
 unto Himself.'^* 
 
 " Ye know the grace of our Lord Jesus 
 Christ, that, though he was rich, yet, for your 
 sakes,he became poor, that ye, through his pov- 
 erty, might be rich/'f In what respect, tell me, 
 was Jesus Christ ever rich upon earth. He was 
 in the same state of poverty from the manger 
 to the cross. Surely He was rich because He 
 was God. He became poor because he " hum- 
 bled himself — unto death, ''{ that, your sins 
 atoned for, ye might be saved, and thus, 
 ^' through his poverty be made rich. God sent 
 forth his son, made of a woman, made under 
 the law, — that we might receive the adoption of 
 sons. ''II Here, once more, the Son of God is 
 represented as " sent forth;'' as '^ made of a 
 woman;" — all ^'^ to redeem:" — all " that we 
 might receive the adoption of sons." 
 
 We are told in scripture, that '^ the love of 
 Christ — passeth knowledge;"^ and, in His 
 Godhead humbling itself to manhood, there is 
 a " breadth, and length, and depth, and 
 height," which indeed ^' passeth knowledge;'^ 
 but in notliing beside. There is no propriety 
 in using such language to describe the love of 
 Christ, except in connexion with His leaving 
 the bosom of the Father to tabernacle among 
 men. 
 
 • 2 Cor. V. 19. I 2 Cor. viii. 9. \ Phil. ii. 8. B Gal. iv. 4, 5. 
 S Ephes. iii. 19. 
 
 6* 
 
66 
 
 Truly, " God was manifest in the flesh, justi- 
 fied in the Spirit, seen of angels, preached un- 
 to the Gentiles, believed on in the world, re- 
 ceived up into glory.* He was in the world, 
 and the world was made by him, and the world 
 knew him not. He came unto his own, and his 
 own received him not. But as many as receiv- 
 ed him, to them gave he power to become the 
 sons of God, even to them that believe on his 
 name.''! 
 
 " Hereby perceive we the love of God, be- 
 cause he laid down his life for us.'^f We are 
 told also of the " blood'' || of God: where is the 
 propriety of this expression except from the 
 union of the human nature with the Divine? — 
 the blood being called the blood of God, be- 
 cause united to Him m One person. 
 
 "Every spirit that confesseth that Jesus 
 Christ is come in the flesh, is of God: and every 
 spirit that confesseth not that Jesus Christ is 
 come in the flesh, is not of God: and this is 
 that spirit of antichrist, whereof ye have heard 
 that it should come; and even now already is it 
 in the vvorld.''§ — Yes, seeking to tear from the 
 firmament the Sun of righteousness, and sur- 
 round our race with the horrors of an eternal 
 night. 
 
 ^^ Herein is love, not that we loved God, but 
 
 * 1 Tim. iii. 16. f John i. 10—12. ^ 1 John iii. 16. B Acts 
 XX. 28. § 1 John iv. 2, 3. 
 
67 
 
 that he loved us, and sent his Son to be the pro- 
 pitiation for our sins. And — the Father sent the 
 Son for to be the saviour of the world.''* Here 
 is the rock of our salvation; whoever lets this 
 go, gives up all hope. 
 
 " If any man sin, we have an advocate with 
 the Father, Jesus Christ the righteous: and he 
 is the propitiation for our sins: and not for ours 
 only, but also for the sins of the whole world. '^f 
 Blessed truth! which, he who robs me of, is 
 the murderer of my soul. 
 
 The beloved disciple, who well understood 
 these truths, speaking of the Divinity and the 
 humanity, and the Divinity humbling itself to 
 our view, says, " That which was from the be- 
 ginning, which we have heard, which we have 
 seen with our eyes, which we have looked 
 upon, and our hands have handled of the 
 Word of life; For the life was manifested, and 
 we have seen it, and bear witness; and show 
 unto you that eternal life, which was wi(h the 
 Father, and was manifested unto us"J — Our 
 article then declares the truth when it asserts 
 '^ The Son, which is the Word of the Father, 
 begotten from everlasting of the Father, the 
 very and eternal God, of one substance with the 
 Father, took man's nature in the womb of the 
 blessed virgin.'^ The prophecy of uld, " Be- 
 
 * 1 John lY, 10, 14. 1 1 John ii. 1, 2. il John i. 1. 2. 
 
 
68 
 
 hold a virgin shall conceive and bear a son/'* 
 has been fulfilled. They have called " His 
 name Immanuel:'' which, says Matthew, " be- 
 ing interpreted, is, God with us/'f The ful- 
 ness of time has come, and " unto us a child 
 is born, unto us a son is given; and the govern- 
 ment — is — upon his shoulder; and his name — 
 is — called Wonderful, Counsellor, the mighty 
 God, the Father of the everlasting age, the 
 Prince of Peace. '^J " Two whole and perfect 
 natures, that is to say, the Godhead and the 
 manhood,'^ the Divinity and a human body and 
 soul, " were joined together in one Person.'' — 
 '' God was in Christ. In him dwelleth al 
 the fulness of the Godhead. God was manifest 
 in the flesh" — These natures are " never to be 
 divided. '^ Christ ascended in His humanity 
 to Heaven; there He is our " High Priest; 
 touched with the feeling of our infirmities;'^ 
 having been " in all points tempted like as we 
 are. ''II There the humanity will continue. He 
 has entered Heaven as our forerunner — as the 
 ^^ head — of — his body the Church. "§ Who- 
 soever overcometh shall sit with him in his 
 throne, even as he also overcame, and is set 
 down with his Father in his throne. T[ These 
 '^ two natures" formed " One Christ, very God 
 and very man:" — as the human body and hu- 
 
 • Is. vii. 14. t Mat. i. 23. ^ Isaiah ix, 6, fl Heb. iv. 15. § Ephes, 
 i. 22— 3. 1 Rev. iii. 21. 
 
69 
 
 man soul are united, tliuusjli we can not under- 
 stand their union, so the Divinity ^nd human- 
 ity are united, though we can not comprehend 
 the manner of their union. He '* truly sufteied, 
 was crucified, dead and buried," as, at large, 
 is described in the Gospels — And all this He 
 did <^to reconcile His Father to us:" — ^'Sure- 
 ly he hath borne our griefs and carried our 
 sorrows;^ all things are of God, who hath re- 
 conciled us to himself by Jesus Christif — 
 through him we — have access by one Spirit 
 unto tlie Father."J 
 
 He became '^ a sacrifice, not only for original 
 guilt, but also for actual sins of men." — 
 " Christ — hath loved us, and hath given himself 
 for us, an offering, and a sacrifice to God for a 
 sweet smelling savour. || Christ was once 
 offered to bear the sins of niany.^ He hath 
 made him to be sin for us who knew no sin, 
 that we might be made the righteousness of 
 God in hira.Tf We have redemption through 
 his blood; even the forgiveness of sins.** By 
 his own blood, he entered in once into the 
 holy place, having obtained eternal redemption 
 for us.ft Now once in the end of the world, 
 hath he appeared to put away sin by the sa- 
 crifice of himself.f J We are sanctified through 
 the offering of the body of Jesus Christ once 
 
 * Is. liii. 4. t 2 Cor. V. 18. t Eph. ii. 18. I! Eph. v. 2. § Heb. ix. 28. 
 % 2 Cor. V. 21. ** Col. i. 14, ff Heb. ix. 12. 4t Heb. ix. 26. 
 
 ^ 
 
70 
 
 for all.^ We are redeemed with the pre- 
 cious blood of Christ, as of a lamb without 
 blemish and without spot:f having offered 
 one sacrifice for sins, — he hath — forever sat 
 down on the right hand of God.'^J 
 
 " Glory to God in the highest, on earth 
 peace, good will towards men.'' Can we re- 
 volve this delightful theme without calling on 
 our souls and all within us to bless and magni- 
 fy His holy name! Truly He " forgiveth all 
 our iniquities; — He healeth all our diseases; 
 he redeemeth our life from destruction: and 
 crowneth us with loving kindness and tender 
 mercies/' 
 
 We are deserving of utter banishment '^ from 
 the presence of the Lord," if such overwhelm- 
 ing love shall fail to move us. We have rea- 
 son to expect glorious things from Heaven, and 
 from the goodness of God, but who could have 
 anticipated such an infinity of love! Had we 
 been sent, one unbroken phalanx, to perdition, 
 we should have been dealt with in righteous- 
 ness: — but — no — Heaven yields its Sovereign 
 — Christ takes upon Him our nature, ^^that 
 through death he — may — destroy him that has 
 the power of death, — and deliver them who, 
 through fear of death, are all their life-time 
 subject to bondage."|| 
 
 ♦ Heb. X. 10. 1 1 Peter i. 18, 19. \ Heb. x. 12. II Heb. ii. 14, 15. 
 
71 
 
 We behold the answer of God against sin 
 most awfully displayed in the view of an as- 
 tonished universe. VYe behold a monument 
 reared to proclaim to all future eternity that 
 God will by no means look on sin without ab- 
 horrence. We behold Heaven re- peopled after 
 the fall of a portion of its inhabitants, and by 
 those who are roused to the very height of 
 gratitude, and led to feel 
 
 Eternity's too short. 
 To utter all their praise. 
 
 We perceive the Justice of God vindicated; 
 the mercy of God flowing in unparalleled 
 abundance; and the wisdom of God shining in 
 infinite splendour. 
 
 Glory be to the Father and to the Son and to 
 the Holy Ghost. 
 
 VI. 
 
 The working of His mighty power, which He wrought in 
 Christ, when He raised Him from the dead, and set 
 Him at His own right hand in the heavenly places. — 
 Eph. i. 19,20. 
 
 We have beheld the Lord Jesus Christ ^^cru- 
 cified, dead and buried.'- *^It is also to be be- 
 lieved," says the 3d Article of our Church, 
 ^^that He went down into Hell.'' What is 
 the warrant for this belief? In the l6th psalm 
 
73 
 
 it is written, '' Thou wilt not leave my soul in 
 Hell;^' and, in the 2d ch. Acts, at 27th v. Pe- 
 ter applies these words to Christ; — represent- 
 ing;, tiiat, in using them, David spake concern- 
 ing Christ. *^ He,'^ says Peter, " seeing this 
 before, spake of the resurrection of Christ, that 
 his soul was not left in heiL^' We have, then, 
 the authority of Scripture for saying Christ de- 
 scended into helL But what is meant by the 
 term hell, as thus used? Surely not the place 
 of torment; for our Saviour said to the thief ou 
 the cross, *^ To day shalt thou be with me in 
 Paradise.'^* There are, in the original lan- 
 guages of the Scriptures, two words, both of 
 which are, in our translation, rendered Hell.-— 
 One of these words is used to designate the 
 place of torment, the other the place of depart- 
 ed Spirits. In the passages to which we have 
 referred, the original points out the place of 
 departed Spirits; so that, by saying He de- 
 scended into Hell, we mean, as is expressed in 
 the rubric attached to the creed. He went to 
 the place of departed Spirits. There is a pro- 
 priety in retaining the words He descended 
 into Hell, because that is the language of the 
 Scriptures; though, undoubtedly, o<casional ex- 
 planations should be given to prevent misap- 
 prehension. 
 
 Yes, our Saviour went to the place of de- 
 
 * Luke xxUi. 45. 
 
73 
 
 parted spirits. It was proper that He should 
 pass through that Paradise in which His dis- 
 ciples Averc for a season to dwell, in order that 
 He might more fully proclaim to them their 
 own resurrection. They were to die; their 
 bodies to lie in the grave; their souls to enter 
 the state of glory prepared for the holy depart- 
 ed; then to re-enter their bodies: and to ascend, 
 body and soul togetlier, to " the kingdom pre- 
 pared for — them — from the foundation of the 
 world." He, by His own death, dwelling in 
 the grave and in Paradise, rising again, ascend- 
 ing, body and soul, to prepare and take pos- 
 session of a place for His followers, gave the 
 greater evidence of the final consummation of 
 their bliss, both in body and soul." 
 
 " Christ," says our 4th Article, in perfect 
 accordance with the language of the text, — 
 ^' Christ did truly rise again from death, and 
 took again his body, with ilesh, bones, and all 
 things appertaining to the perfection of Man's 
 nature, wherewith he ascended into Heaven, 
 and there sitteth, until he return to judge all 
 men at the last day." 
 
 The resurrection of Christ from the dead was 
 necessary to vindicate His majesty. He liad 
 appeared under circumstances of humiliation. 
 He had bowed to an ignominious crucifixion. 
 His adversaries had concluded their power was 
 victorious. Unless, then, He burst asunder the 
 
 7 
 
74 
 
 bars of the grave, and rose triumphant, they 
 would go rejoicing in their blasphemy. He 
 did rise. He not only poured dismay upon 
 them, but trampled upon death, the grave, and 
 Satan. — Moreover, a seal was set upon His 
 doctrine, and a proof given that all He before 
 bad said and done, was by the indwelling ful- 
 ness of the Godhead. 
 
 His resurrection was necessary for the com- 
 fort and encouragement of His people. They 
 all are, and ever have been, the children of the 
 dust. Their path lies through the sepulchre: 
 and there is something in its dark chill vault 
 extremely appalling. He, by eiitering into it, 
 encouraged them to follow; and by rising, gave 
 an earnest of their resurrection. 
 
 His resurrection was necessary in order to 
 His ascension, exaltation, and preparing for us 
 an everlasting inheritance. He was raised for 
 our justification. — Not only proving that He 
 was innocent, and that He was able to be 
 the Saviour; — not only demonstrating that His 
 sufferings and death were accepted as our 
 atonement, and that we, through Him, might be 
 justified; — but, also, preparing for that occupa- 
 tion of the Mediatorial throne, necessary to His 
 acting as our High Priest. 
 
 That " Christ did truly rise again," we are 
 well assured. 
 
 You remember a guard of Roman soldiery 
 
75 
 
 was set around the sepulchre. It was sealed 
 with tiie siguetof theHigh Priest. Every pre- 
 caution the most wakeful vigilance could devise 
 was promptly taken: for his resurrection was 
 apprehended. He had declared it previous to 
 His death, and the Jews feared the prediction 
 would he fulfilled. Hence their language to the 
 Governor; and hence, undoubtedly, when he 
 said to them, '^ make it as sure as ye can,''* 
 they left no means unused which was likely to 
 make the sepulchre sure. 
 
 Besides, what prospect was there of His be- 
 ing stolen? Who were to steal Him? A few 
 poor dispirited disciples, who, notwithstanding 
 all His wondrous works, gave up every thing 
 for lost as soon as they beheld Him led away 
 to be crucified? They had not the physical 
 force; and they had not the disposition: for, if 
 Jesus had not power to raise Himself, there 
 was nothing to encourage their devotion to 
 him. A dead master, whose doctrines, while 
 he lived, were entirely opposed to the world, 
 could be of no avail. Common sense teaches 
 us there was no probability of the disciples 
 moving in the affair. 
 
 Early in the morning of the third day, wc 
 are informed by the evangelists, an " angel de- 
 scended, rolled back the stone from the door of 
 the sepulchre and sat upon it.'^f At sight of 
 
 * Matt, xxvii. 65. f Matt, xxviii. 
 
76 
 
 him, the ^^ keepers — trembled — and became as 
 dead meu.^' T^i^y lied, and told " the chief 
 priesU^^ what they had seen. The priests 
 now saw themselves completely overcome. He, 
 who, " that, through death he might destroy 
 him that had the power of death, '^ had al- 
 lowed them to proceed to crucifixion, had said 
 '' Thus far and no farther:'' and He was evi- 
 dently about to visit upon them their unparallel- 
 ed wickedness. In trepidation and alarm, they 
 knew not what to do. — Deny the resurrection 
 they could not wdth any shadow of propriety, 
 but, as a sinking cause will sometimes resort to 
 desperate expedients, they directed the soldiers, 
 — " Say ye, his disciples came by night, and 
 stole him away, while we slept:''* — a tale which 
 bears its refutation on the face of it; for a sol- 
 dier to confess that he had slept at his post, 
 was to declare his disgrace; and, indeed, to de- 
 clare himself worthy of death: — sleeping at his 
 post is, in acentinel, death, and as we have al- 
 ready shown, there w^as neither probability nor 
 possibility of the disciples thus stealing Him. 
 This direction to the soldiers, then, was vir- 
 tually, an acknowledgment that Christ Jiad 
 risen. 
 
 But our blessed Lord immediately declared 
 the fact of the resurrection in His own person. 
 The women who w^ere going to ^^see the se- 
 pulchre," and to perform unto the body the last 
 
 * Matt, xxviii. 
 
77 
 
 customary offices, having been told by " the 
 ans;el, He is not here, he is risen," and direct- 
 ed to ^» go and tell his disciples/' as tbi*y were 
 on tbeir way, were met by Jesus. He accosted 
 them witb, ** All bail: and tbey came and held 
 him by tbe feet and worshipped him. First he 
 appeared to Mary Magdalene,*' and then to 
 two others. Afterwards he appeared to the 
 eleven as they sat at meat. He appeared to 
 two who went to the village of Eramaus.* Af- 
 ter these things he showed himself again to the 
 disciples at the sea of Tiberias.'' He appear- 
 ed also to "five hundred bretljren at oncc."t 
 
 But the fact of His resurrection is attested by 
 the conduct and the success of the Apostles. 
 How was it that these men, before so timid, be- 
 came afterwards so bold? How was it that they 
 were endued with such wondrous power of 
 working miracles? Beholding Peter, who, a 
 short time previous, trembled at the ques- 
 tion of a maid. servant, standing in the midst of 
 Jerusalem, and boldly charging home upon the 
 Chief Priests and Pharisees, the murder of his 
 Master; observing the wondrous gift of tongues; 
 marking the amazing success that attended his 
 preaching — three thousand being converted to 
 the faith; — we have the strongest evidence that 
 Jesus indeed arose from the dead. This was in 
 the midst of the very city that had crucified 
 
 ♦ Matt, xxviii, and Mark 16, &c. f ^ Cor. xv. 6. 
 
 7^ 
 
78 
 
 Him. It would have been easy to confute Pe- 
 ter, if confutation had been possible: and we 
 may be well assured, that, instead of three 
 thousand being converted, the college of Apos- 
 tles would have been immediately slain, if the 
 fact of the resurrection had not been manifest. 
 Our blessed Lord " took again his body, 
 with flesh, bones, and all things appertaining to 
 the perfection of man's nature.'' We are inform- 
 ed that He " sat at meat with"* the Disciples 
 atEmmaus. Again, when Thomas expressed 
 his doubt. He said, " Reach hither thy finger, 
 and behold my hands; and reach hither thy 
 hand and thrust it into my side." Again, as 
 He " stood in the midst of" the disciples, they 
 being affrighted, supposing that they saw a 
 spirit. He said to them, '^ Behold my hands 
 and my feet, (hat it is I myself: handle me and 
 see; for a spirit hath not flesh and bones as ye 
 see me have. — Moreover, — they gave Him a 
 piece of a boiled fish and an honey comb. And 
 he took it, and did eat before th ^oi."| Thus 
 had they the evidence of sight and of touch: — 
 they ate and drank with Him: they beheld and 
 examined the very wounds He had received 
 on the cross: they conversed with Him about 
 the things of " the kingdom. "J And, for 
 forty days, by infallible proofs, did they re- 
 ceive the testimony that Christ had risen from 
 
 * Luke xxiv. t John xx, and Luke xxiv. \ Acts i. 3. 
 
79 
 
 the dead. It is to be remarked, moreover, that 
 He showed Himself chiefly in Galilee, where 
 He had spent the greater part of the period of 
 His incarnation, and where, therefore, there 
 was the fuller opportunity of knowing that it 
 Avas He Himself. 
 
 That the Apostles and otlier disciples are 
 credible witnesses, we are well assured. Not 
 only did they go forth testifying the fact of the 
 resurrection, they laid down their lives in con- 
 firmation of that fact. Now we know it is easy 
 for men to delude themselves concerning the 
 truth of an opinion. The most honest often 
 speculate incorrectly, and there have been 
 martyrs to various kinds of fanaticism. But 
 the fact of the resurrection came under the cog- 
 nizance of the senses. Those who proclaim- 
 ed it had the strongest and fullest evidence in 
 attestation of its truth. That evidence consist- 
 ed not of the mere workings of their own ima- 
 ginations — the vagaries of their own fancy, — 
 but the touch and the vision of their own hands 
 and eyes. And this, not in a few individuals, 
 but several hundred; and several hundred of 
 those most intimate with our Lord before His 
 crucifixion, and, therefore, least liable to be 
 deceived. 
 
 But the disciples are not the only witnesses. 
 The multitudes in Jerusalem, who afterward 
 joined them, and among the rest, ^<a great 
 
80 
 
 company of the priests,''* are also evidence. 
 They bad full opportunity of ascertaining whe- 
 ther what the disciples said w as true. The 
 proof of the resurrection was fully in their pow- 
 er, and they, we may well conclude, w ould not, 
 at the hazard of all that life holds dear, have 
 declared theuiseh es believers, if they had not 
 known that Christ arose from the dead. — 
 Among the rest, 1 would mention Paul; a man 
 well qualified, by the strength of his mind, and 
 the extent of his learning, to ascertain the truth: 
 a man brought up at the feet of Gamaliel, nurs- 
 ed in all the prejudices against the " sect every 
 where spoken against;"t a Pharisee of the 
 Pharisees-.J moreover a leading persecutor: he 
 would not have turned the tide of his energy 
 into the path of the Gospel, if he had not been 
 well assured Christ rose from the dead. 
 
 But even these w ere not all. The numer- 
 ous churches gathered in all around Judea, are 
 so many more witnesses. They, in the pride 
 of their philosophy, despised the Jews; and 
 they were illy disposed to receive any doctrine 
 from among them. When, therefore, the Apos- 
 tles came into their cities preaching the resur- 
 rection, they, after recovering sufficiently from 
 their contempt to listen, examined fully into 
 the subject before they gave their credence. — 
 When, then, we see the unconverted among 
 
 ♦ Acts vi. 7. t Acts xxviii. 22 \ Acts xxiii. 6. 
 
81 
 
 them hailiug the Apostles as their gods, and 
 oftViing the homage paid to Jupiter; and the 
 converted living and dying in the faith of the 
 Gospel, we have the strongest evidence that 
 Jesns rose from the dead. The Jews, recol- 
 lect, many of whom remained hitter enemies to 
 the cross, were in the midst of these Gentiles, 
 endeavouring, as much as possible, to draw off 
 their attention, and increase their prejudices; 
 so that, if the weight of evidence had not amount- 
 ed to certainty, the doctrine of the resurrection 
 would never have been received. 
 
 The whole Roman empire rises up in attes- 
 tation. That received the doctrine, and banish- 
 ed, for its sake, an entire system of idolatries. 
 With one voice, it stands before us, proclaim- 
 ing — 'Jesus Christ rose from the dead.' 
 
 And, indeed the Christian Church, from that 
 day to this, is founded on this doctrine. — 
 Wherever Christ has been acknowledged, 
 wherever the Gospel has been received, there 
 has the seal been set to this cardinal truth. 
 
 We have, however, a testimony yet higher, 
 the Holy Ghost. By a multitude of signs and 
 wonders, by inspiration, by changing the hearts 
 of men, by causing the Gospel to go on trium- 
 phant, even until the hour when it is making 
 the tour of the globe, it declared, in language 
 incontrovertible, Jesus Christ has risen from 
 the dead. 
 
82 
 
 This doctrine then rests on an imperishable 
 base, and we may take to ourselves the comfort 
 of it. 
 
 Has Jesus Christ risen? Then shall you and 
 I rise, oh believers, from the dust of death. 
 We see the grave before us, and it is painful to 
 think of these active limbs of ours being bound 
 up in the winding sheet, and laid in the coffin. 
 It is painful to think of their mouldering be- 
 neath the crawling worm: but Jesus is " the 
 resurrection and the life;^ — He shall change 
 our vile body, that it may be fashioned like 
 unto his glorious body, according to the work- 
 ing whereby he is able even to subdue all things 
 iinto himself.'^t 
 
 Are we, let me ask, well assured that we are 
 truly believers in Him? A resurrection of the 
 spirit must be experienced here, remember, be- 
 fore we can claim that character. Have we 
 then been born of the spirit? Having once been 
 dead in trespasses and sins, ate we now quick- 
 ened" J through the power of Christ. 
 f If we have this hope, ^' let us cleanse our- 
 selves from all filthiness of the flesh and spirit, 
 perfecting holiness in the fear of God.'^§ Let us 
 live as those who expec| to follow our master, 
 through the grave and gate of death, to a glori- 
 ous immortality. 
 
 When our '^ corruptible shall have put on 
 
 ♦John si. 25. \ Phil. iii. 21. + Eph. ii. 1. ^2 Cor. vH. 1. 
 
ineorruption, and our mortal shall have put ou 
 immortality, then shall be brought to pass the 
 saying that is written, Death is swallowed up 
 in victory. O death, where is thy sting? O 
 grave where is thy victory? The sting of death 
 is sin, the strength of sin is the law; hut thanks 
 be to God, which giveth us the victory through 
 our Lord Jesus Christ.^^* 
 
 VII. 
 
 The working of His mighty power, which He wrought in 
 Christ, when He raised Him from the dead^ and set 
 Him at His own right hand in the heavenly places. — 
 Eph. i. 19, 20. 
 
 There was an interesting circumstance in the 
 Jewish ceremonial, calculated to convey the 
 most important instruction. Once in the year, 
 on the great day of expiation, after the blood 
 of sacrifice had been shed, the High Priest 
 went into the Holy of Holies, and sprinkled 
 that blood before the mercy seat. He thus re- 
 presented an atonement as made for the sins of 
 the people. All this was strikingly typical. 
 The High Priest, we know, typified the Lord 
 Jesus Christ; and the blood of animal sacri- 
 fices, the blood of " the Lamb slain from the 
 
 ♦ICor. XV. 54— 57 
 
84 
 
 foundation of the world.''* The Jews them- 
 selves regarded the Holy of Holies as a type of 
 the highest Heaven, and with propriety. 
 
 The High Priest, then, entering the Holy of 
 Holies with the blood of the victim, shadowed 
 forth the Lord Jesus entering the Heavens with 
 His own blood. And thus St. Paul reasons. 
 After speaking of the tabernacle and its service, 
 he, says, ^^ Christ being come, an High Priest 
 of good things to come, by a greater and more 
 perfect tabernacle, not made with hands, that is 
 to say, not of this building; Neither by the 
 blood of goats and calves, but by his own 
 blood, he entered in once into the holy place, 
 having obtained eternal redemption for us "f 
 Foretelling this entrance into the temple above, 
 David says, '^ Thou hast ascended on high, 
 thou hast led captivity captive. ''J We are now 
 called to contemplate our Lord thus ascending, 
 and to gather from it the instruction it is calcu- 
 lated to convey. 
 
 When He had risen from the tomb, Jesus said 
 to Mary, " I am not yet ascended to my Father: 
 Go to my brethren, and say unto them, I ascend 
 unto my Father and your Father, and to my God 
 V and your God."i| After conversing with the dis- 
 ciples ^^ forty days, and speaking of the things 
 pertaining to the kingdom of God, "§ we are 
 
 * Rev. xUi. 8. t Heb. ix. 11, 12. % Ps. Ixfiii. 18. \ John xx. 17. 
 § Acts i. 3. 
 
85 
 
 told '' he led them out as far as Bethany, — and 
 it came to pass, while he blessed them, he was 
 parted from them and carried up into Heaven.* 
 He that descended,'^ says Paul, " is the same 
 also that ascended up far above all heavens, 
 that he might fill all things/'f His Divinity had 
 alw ays been in Heaven, as well as upon earth, 
 pervading at all times the immensity of space. 
 This was the ascent of His humanity. " He 
 took again his body, with flesh, bones, and all 
 things appertaining to the perfection of man's 
 nature, wherewith he ascended into Heaven.-' 
 
 And what were the reasons of this ascent? 
 
 The period of His humiliation being over, 
 there was no farther cause for Him to remain 
 in human form upon earth. He had, " through 
 deatli — destroyed — him that had the power of 
 death:" The consequences of His sufferings 
 were now to be made manifest; and for the 
 sake of His people He ascended; 
 
 That He might appear as their High 
 Priest before the throne. To this we Iiave al- 
 ready adverted. He " entered — into heaven — 
 to appear in the presence of God for us.^'J The 
 office of the High Priest led, not only to expi- 
 ation, but intercession; and to intercede our 
 blessed Lord ascended. — The blood that was 
 shed at the altar must be borne within the Holy 
 of Holies, and prayer must there be made, and 
 
 * Luke xxiv. 50, 51. f Eph. iv. 10, ^ Heb. ix. 24, 
 
 8 
 
86 
 
 incense must there be offered. — Even so the 
 blood of Jesus must be borue by himself on 
 high, and He, on the shedding of that blood, 
 found His supplication for us: supplication for 
 grace and help, as well as pardon. '' Seeing then 
 we have a great high priest, — says Paul, — that 
 is passed into the heavens, Jesus the Sou 
 of God, let us hold fast our profession. For 
 we have not an high priest which can not be 
 touched with the feeling of our infirmities; but 
 was in all points tempted like as we are, yet 
 without sin. Let us therefore,-' he goes on to 
 say, ^^come boldly unto the throne of grace, that 
 we may obtain mercy, and find grace to help in 
 time of need.^ — Being made perfect, he be- 
 came the author of eternal salvation unto all 
 them that obey him.t" 
 
 He went to take His place as the constant 
 representative of His people. Being peculiarly 
 fitted to the office of mediation, by the union of 
 Divinity and humanity in His person; and, hav- 
 ing, as man, a sympathy with us, even the 
 sympathy of an elder '' brother," J He appeared 
 ^' in the presence of God," that, through Him, 
 all prayer might be presented, and from him 
 all blessings might flow to our race. ^^ If any 
 roan sin," says the apostle, '• we have an Ad- 
 vocate with the Father, Jesus Christ the righ- 
 teous. || He is able — to save them to the utter- 
 
 • Heb. iv. 14— 16. tHeb.v.9. :|: Matt. xiL 50. IJlJohnii.l. 
 
87 
 
 most that come unto God by liim, seeing he 
 ever liveth to make intercession for them.^ 
 Who shall lay any thing to the charge of God's 
 elect? It is Grod that justifieth: who is he that 
 condemneth? It is Christ that died, yea, rather, 
 that is risen again, who is even at the right hand 
 of God, who also maketh intercession for us.'^f 
 Here is a glorious and most consolatory truth; 
 that we do not appear in the presence of God 
 in our own persons, or relying upon our own 
 merits, but, that the ^^Lamb'' who has " beea 
 slain,'' is constantly " in the midst of the 
 throne,"J inviting us to come with the confes- 
 sion of alloursins, and the publication of all our 
 wants. Truly we may unite in the song of the 
 angels, " Glory to God in the highest, — on 
 earth peace, good-will towards men." 
 
 A consequence of Christ's ascension, flowing 
 directly from this intercession, was announced 
 by Him to His disciples: — " It is expedient for 
 you that I go away, for, if I go not away, the 
 Comforter will not come unto you; but, if I de- 
 part, I will send him unto you.|| I will pray the 
 Father, and he shall give you another Com- 
 forter, that he may abide with you forever."Tf 
 Blessed Lord! we thank thee; thou hast not 
 left us comfortless: thou hast come to us! — 
 " The Comfcvter, which is the Holy Ghost, 
 whom the Father will send in my name, he 
 
 * Heb. vii. 25. f Rom. viii. oo, 34. i Rer. v. 6. fl John xvi. 7 
 ^ John xiv. 16. 
 
88 
 
 shall teach you all things, and bring all things 
 to your rememhrauee, whatsoever I have said 
 unto you.'^* After His ascension, the Apostles 
 tarried at Jerusalem for the fulfilment of this 
 promise, and it was fulfilled even to a most 
 miraculous extent; — " Cloven tongues, — as of 
 fire — sat upon each of them; and they were-en- 
 abled, — to speak with — tongues, as the Spirit 
 gave them utterance.'^f And this promise is 
 still fulfilled. In its ordinary influences, the 
 Holy Spirit is still with the followers of Jesus: 
 still procured for them by His powerful inter- 
 cession: — and '' even to the end of the world/' 
 shall it thus be. 
 
 And yet another consequence of intercession 
 was declared by our Lord to His disciples; for 
 He was pleased to assure their fainting hearts, 
 and, with them, our's also, by rich abundant 
 promises. '^ I go,'' says He, " to prepare a 
 place for you. And if I go and prepare a place 
 for you, I will come again, and receive you unto 
 myself; that where I am, there ye may be 
 also." Moreover — '' In my Father's house 
 are many mansions. "f He went then to re- 
 ceive " an inheritance, incorruptible, and uu- 
 defiled and that fadeth not away." That in- 
 heritance is designed for us. Blessed be the 
 name of our Lord for His goodness, that is de- 
 signed for our everlasting home; and He has 
 
 * John xiv. 26. f Acts ii. 3, 4. t John siv. 2—3. 
 
89 
 
 taken possession of it for us. We have ^' hope — 
 as an anchor of the soul, — which entereth into 
 that within the vail; whither the forerunner is 
 for us entered.''* 
 
 Abraham ^^ looked'^ forward to this, even to 
 the '^ city which hath fouudations.f Grod — hath 
 quickened us together with Christ, — and hath 
 raised us up together, and made us sit together 
 in Heavenly places in Christ Jesus. '-J The 
 exaltation from the grave of sin, enjoyed by be- 
 lievers here, is a foretaste of that '* rest" — 
 those superior Heavenly places — that ^^ re- 
 maineth to the people of God,'' in the land of 
 pure deliglit, where they immortal reign." We 
 are citizens of Heaven, ^* fellow citizens with 
 the saints, and of the household ofGod."|| 
 
 Here is a rich volume of consolation. Truly 
 we may exclaim ^* Christ — hath brought life and 
 immortality to light through the Gospel "§ 
 He is the ^^ day star^lT — Hp the '^ sun of righ- 
 teousness:"** He"^ is all and in all. "ft '^Wor- 
 thy is the Lamb that was slain to receive power, 
 and riches, and wisdom, and strength, and 
 houour, and glory, and blessing: for he has 
 redeemed us to God by his blood, — and made 
 us kings and priests — and — we — shall reign 
 forever and ever."!} 
 
 * Heb. vi. 19, 20. f Heb. xi. 10. t Eph. ii. 4—6. || Eph. ii, 19. 
 ^ 2 Tim. i. 10. 11 2 Peter i. 19. ** Mai. iv. 2. ff Col. iii. 11. 
 it Kev. V. 12, ix. 10, and xxii. 5. 
 
 8* 
 
90 
 
 We are, moreover, taught, that, when 
 Christ ascended. He took His place at the right 
 Land of God; the post of peculiar honour:-the 
 right hand of the Father. " All power''* was 
 given into Christ's hand, and hence He is re- 
 presented as at the post of peculiar dignity; — 
 Omnipotent. Moreover, gifts are usually dis- 
 pensed with the right hand, and He is represent- 
 ed as the fountain of all.f '• At thy right hand 
 there are pleasures forever more.f He hum- 
 bled himself, and became obedient unto death, 
 even the death of the cross. Wherefore God 
 also hath highly exalted him, and given him a 
 name which is above every name.''|| God hath 
 ^^ raised him from the dead, and set him at his 
 own right hand in the heavenly places, far 
 above all principality, and power, and might, 
 and dominion, and every name that is named, 
 not only in tj^is world, but also in that which is 
 to come. And hath put all things under his feet, 
 and gave him to be the head over all things to 
 the church/'^ 
 
 This kingly authority, then, is exercised flit 
 the benefit of His people. Not only to rule 
 them: but to provide for, to bless, and to defend 
 them. This was foretold by Gabriel: •• The 
 Lord God shall give unto him the throne of his 
 father David: — and of his kingdom there shall 
 
 * Mat. xxviii. 18. t Col. i. 19. | Ps. rri. 11. I Phil. ii. 8, 9. 
 S Epb. i. 20—22. 
 
91 
 
 be no end.^'* The kingdom of David was 
 typical of the universal kingdom of Christ: 
 Christ in human nature descended from David: 
 Hence, as one reason, we find the prophets so 
 frequently going before, proclaiming Him un- 
 der the shadow of an earthly king. David 
 himself called Him Lord, and still He was the 
 son of David. t " The Lord said unto my Lord, 
 sit thou at my right band, until I make thine 
 enemies thy footstool. ''J The two characters of 
 the son of David, and the Lord of David, are 
 continually kept in view; the one to show His 
 Divinity, and His exaltation as Mediator; the 
 other to show His humanity — the depth of His 
 humiliation. Daniel prophesied of the glory 
 of Jesus, when he saw one like the son of 
 man come with the clouds of heaven, and 
 come to the ancient of days and receive do- 
 minion, and glory, and a kingdom. || — The 
 Psalms celebrate His entry into Heaven as 
 God -man — Mediator, — as the Anointed One, 
 assuming in the view of all the mediatori- 
 al kingdom — when they say, " Lift up your 
 heads oh ye gates; and be ye lift up ye ever- 
 lasting doors; and the King of glory shall 
 come in. Who is this king of glory? The 
 Lord of hosts, he is the King of glory. ''§ 
 
 We are informed by Mark that ** He was 
 received up into Heaven, and sat on the right 
 
 • Luke i. 32, 33. f Mat. xxU. 43, 44. i Ps. ex. 1. | Dan. vii. 
 13,14. § Pa. xxiv, 7— 10, 
 
92 
 
 hand of God;'^*— by Paul ^' God— raised- 
 Christ — from the dead, and set him at his own 
 right hand in the heavenly places. f Let all the 
 house of Israel know assuredly, that God hath 
 made that same Jesus — both Lord and Christ:"f 
 declared Him Lord over all, and made Him 
 the Messiah — the Anointed One — the High- 
 Priest, King, and Prophet; the Head of all in 
 Zion. Even as David was head over Israel, 
 so is Christ head over the church. The 
 kingdom is given to Him in the plenitude of its 
 power. Let all, then, " kiss the Son, lest he 
 be angry, and they perish from the way."|| 
 
 Stephen " saw the glory of God, and Jesus 
 standing on the right of God. ^ When he had 
 by himself purged our sins, he sat down on the 
 right hand of the majesty on high^'U — the 
 throne of " majesty in the Heavens."** 
 
 He is there seated, " expecting till his ene- 
 mies be made his footstool. ft We must reign 
 till he hath put all enemies under his feet. ''J J 
 The prophecy of the Revelations shall be ful- 
 filled; — there shall be heard " great voices in 
 Heaven, saying, The kingdoms of this world 
 are become the kingdoms of our Lord and of 
 hisChrist.^'llll 
 
 In the exercise of that power, He destroyed 
 Jerusalem, and scattered abroad his foes; He 
 
 ♦ Mark xvi. 19. f Eph. i. 20. t Acts ii. 36. i Ps. ii. 
 ^ Acts vii. 55 1 Heb. i. 3. *• Heb. viii. 1. 
 ft Heb. X. 13. \\ 1 Cor. xv. 25. flU Rev. xi. 15. 
 
93 
 
 converted the Roman empire, and multitudes 
 of other Gentiles^, to the faith; — He has carried 
 on the affairs of His kingdom upon earth, de- 
 fended it from foes, purified it by persecutions — 
 overruling the evil passions, and guilty doings 
 of men to the good of His people. Even now 
 He goes on sending abroad His light and His 
 truth; and even now He is saying to His tri- 
 umphant Church, '^ lengthen thy cords and 
 strengthen thy stakes,'^* for the abundance of 
 the Gentiles shall be given unto thee. He will 
 exercise power — He will ^' overturn and over- 
 turn," till all the ends of the earth shall give 
 him glory; till all the nations of the world sliall 
 bow down and worsliip.f 
 
 When His designs upon earth shall be finish- 
 ed, then shall He come in the plenitude of His 
 Divinity, to distribute unto all according to 
 their cliaracter. He shall " say to the north, 
 Give up; and to the south. Keep not back; bring 
 my sons from far, and my daughters from the 
 ends of the earth. He shall send His angels — 
 and they shall gather together his elect from 
 the four winds, from one end of heaven to the 
 other.^f He shall cause the trump to be heard, 
 saying, " death, I will be thy plagues; O 
 grave, I will be thy destruction.'' On the 
 throne shall His human nature sit, and it shall 
 appear with the ensigns of the Godhead. The 
 
 * Isaiah liv. and Lx. f Phil. ii. 10, 11. :|: Matt. sxiv. 31. 
 
9^ 
 
 universe shall swell His retinue, and in view 
 of all will He distribute judgment. 
 
 We shall see Him come again ^^with power 
 and great glory'' — Hark! 'tis the voice of the 
 archangel! ** Mountains fall on us! hills cover 
 us!" — is the cry of myriads.* "They look 
 on" Him " whom they have pierced." He 
 comes! He comes! Ten thousand hosts sur- 
 round Him as He moves along the sky. — '' Ga- 
 ther my saints together unto me!" — They rise. 
 How beautiful! How glorious! Surely like 
 His own most " glorious body." They rise, 
 they " shout — their redemption" now is "nigh. 
 Come, ye blessed of ray Father, inherit the 
 kingdom prepared for you from the foundation 
 of the world." But who are they along the 
 left? — " weeping and wailing and gnashing of 
 teeth!" — ^Where are now their gaudy joys? 
 their idols where? A cloud envelops them. — 
 "Depart!" — they sink — "Depart ye cursed, 
 into everlasting fire, prepared for the devil and 
 his angels!" 
 
 • Yes, "the Lord — shall descend from heaven 
 with a shout, with the voice of the archangel, 
 and with the trump of God: and the dead in Christ 
 shall rise first. Then we which are alive and re- 
 main, shall be caught up together with them in the 
 clouds, to meet the Lord in the air.f Behold, 
 the Lord cometh with ten thousand of his saints, 
 
 * Luke xxiii. 30. f 1 Thess. iv. 16. 17, 
 
95 
 
 to execute judgment upon all, and to convince 
 all that are un^godly among them, of all their 
 ungodly deeds which they have ungodly com- 
 mitted, and of all their hard speeches which 
 ungodly sinners have spoken against him.* 
 He cometh in the glory of his Father^ with the 
 holy angels. ''t 
 
 Having prepared " a place for" them, He 
 comes to take His people to Himself, that 
 where he is there they may be also,} — Having 
 created the world, having exercised a preserv- 
 ing power, having, above all, died as its Re- 
 deemer, He comes to wind up all its eventful 
 history, by sitting upon all in judgment. " Be- 
 fore him'' are " gathered all nations."|| As 
 He was once " a man of sorrows'' among men, 
 He vindicates His majesty by appearing in the 
 splendours of the Godhead. As His people have 
 been vilified, and abused, and persecuted. He 
 comes to maintain their cause. He sits ^' in 
 the throne judging right." As here His blood 
 has flowed, as here His spirit has been sent, 
 as here His Gospel has been published, and, 
 by many, rejected. He comes to show that He 
 is just. Taking to Himself the multitudes of 
 believers. He consigns to their place the throng 
 of the guilty; and thus, in the face of all the 
 Universe, proves that He is just, even while He 
 is merciful. His " fan is in his hand, aud he 
 
 * Jude xiv. 15. f Mark viii. 38. t 3 John xiv. 2, 3. 
 II Matt. XXV. 32. 
 
96 
 
 thoroughly'^ purges " his floor, and'' gathers 
 " his wheat into the garner, but" burns '^ up 
 the chaff with unquenchable fire."* 
 
 Then, beloved, He will demand an account 
 of the talents committed to our care; and, ac- 
 cording as we have used or abused them, will 
 He pronounceus blessed or cursed. Then will 
 He require the account of our stewardship, and 
 according as we have been faithful, will He 
 take away our office, or continue it with higher 
 trust. 
 
 Then will He " bring every work into judg- 
 ment, with every secret thing, whether it be 
 good, or whether it be evil."t 
 
 Then will He cause a revelation of the secret 
 characters of all. The hidden motives which 
 have actuated men, will be laid open, and, as 
 we have been in our inmost soul, will He de- 
 cide our fate. 
 
 " It is appointed unto men once to die, but 
 after this the judgment. J God hath appointed 
 a day, in the wliich he will judge the world in 
 righteousness by that man whom he hath or- 
 dained; whereof he hath given assurance unto 
 all men, in that he hath raised him from the 
 dead."|| All power being placed in the hands 
 of Christ, and He being seated in the tlirone of 
 dominion. He, in the exercise of that power, 
 will pronounce upon you and me. 
 
 * Matt. iii. 12. f Eccl. xli. 14. % Heb. ix. 27. I Acts xvii. 31. 
 
97 
 
 And shall we not prepare? Does it not be- 
 come us to enquire whether we are ready to 
 confront His scrutiny? We can never^ meet 
 Hira in any other way than that appointed by 
 Himself. Are we believers then? Have we 
 reason to suppose that we are truly devoted to 
 Him in heart and in soul? 
 
 Methinks, if before the tribunal of our coun- 
 try we were expecting to appear, we should 
 ask ourselves what was our probability of es- 
 cape: and shall it not excite some thought in us 
 — how we shall appear before ^' the Judge of 
 quick and dead?^^ 
 
 Where will you hide yourself, oh mortal! 
 Will you 'Uake the wings of the morning, and 
 dwell in the uttermost parts of the sea'"? Will 
 you " ascend up into Heaven, — or — make your 
 bed in Hell?'' Will you sit weaving your spe- 
 culations about whether God is a man that He 
 should lie? or, in other words, whether He 
 will fulfil His sayings? — You must stand in 
 your place, and, if you have not received His 
 terms of salvation, you must be damned.* 
 
 Truly it is most presumptuous in beings of an 
 hour to hesitate whether God shall save them 
 in the way He pleases; or whether they shall 
 be pleased, in the plenitude of their condescen- 
 sion, to accept His proffered boon! 
 
 The message is a short one. '' He that be- 
 lieveth on the Son hath everlasting life: He 
 
 * Mark xvi. 16, 
 
 9 
 
98 
 
 that believeth not the Son, shall not see life; 
 but the wrath of God abidkth on him."^- 
 Makg your election. Yonder is the messenger 
 deatli. He is riding on the clouds of perhaps 
 this very month, and you, when once beyond 
 this world, are sealed up as to your everlasting 
 destiny. 
 
 Prepare yourselves then without delay. 
 " Seek the Lord while he may be found, call 
 ye upon him while he is near. Remember 
 there is no work, nor device, nor knowledge, 
 nor wisdom, in the grave, whither^f ye has- 
 ten. Make ready for that period, when the 
 power of Satan shall be wholly overthrown, 
 and the kingdom of death shall be utterly de- 
 stroyed, and the progress of sin among the 
 works of creation, shall be annihilated forever: 
 — when all unbelievers — the covetous, the 
 lustful, the disobedient — every one w^ho exalt- 
 eth himself against the knowledge of God, 
 shall be cast iato " the lake which burneth 
 with fire and brimstone: which is the second 
 death.'^J 
 
 Be ye, beloved, who are following the foot- 
 steps of the Saviour, '' not weary in well do- 
 ing; for in due season ye shall reap, if ye faint 
 not;'' II not even " a cup of cold water" shall 
 be without its reward.§ 
 
 ♦ John iii. 36. t ^ccl. ix. 10. \ Rev. xxi. 8. || Gal. vi. 9. 
 § Matt. X. 42. 
 
99 
 
 VIII. 
 
 The Lord is that Spirit, — 2 Cor. iii. 17. 
 
 Great as was the atonement of our Lord 
 Jesus Christy there was another gift necessary 
 to complete man's salvation. What though 
 the load of guilt was heaved from off him, if 
 he remained with his native propensities in full 
 operation, he would replace that load. The 
 goodness of Grod designed to raise him to ho- 
 liness and consequent happiness, hut, without 
 some renovating influence exerted upon him, 
 this must, of course, continue impossihle. The 
 Almighty was pleased, therefore, to add to the 
 gift of His Son, the operations of His Spirit. 
 
 Our Divine master, having heen ^' delivered 
 for our offences, and raised again''* in tri- 
 umph, ascended to the presence of the' Father 
 to procure for us the Comforter. f This, w hich 
 is also the Sanctifier, is denominated the Holy 
 Ghost. 
 
 In the 5th Article we speak of Him thus — 
 '^ The Holy Ghost, proceeding from the Father 
 and the Son, is of one Suhstance, Majesty and 
 Glory with the Father and the Son, very and 
 eternal God." 
 
 This Divine Personage is announced in the ve- 
 ry commencement of the scriptures — '' The Spi- 
 
 ♦liom. iv. 25. t Jolin xiv, and xvi. 
 
100 
 
 rit of God moved upon the face of the waters.^'* 
 ^^ By his Spirit,*' says Job, '' he garnished the 
 heavens.'^! And again, '^ the Spirit of God hath 
 made me.'*{ " Whither shall T go from thy 
 Spirit!''|| exclaims the psalmist. Isaiah and the 
 other propliets speak of Him; and throughout 
 the New Testament He is prominently pre- 
 sented to view. 
 
 He is represented as performing two classes 
 of works: the one usually denominated extra- 
 ordinary, the other ordinary. 
 
 His extraordinary influences are those by 
 which He endowed persons with ability to 
 perform supernatural acts. Thus, He assisted 
 the judges: He enlightened the prophets: He 
 inspired the Holy men who declared the truth 
 of God: — they " spake as they were moved by 
 the Holy Ghost.''§. In later ages, He enabled 
 the apostles to work miracles; and, by mighty 
 ^^ signs and wonders,''*[r gave testimony to the 
 truth of their word. 
 
 The ordinary influences are those which re- 
 new the heart; spoken of by our Lord to Ni- 
 codemus, when He said "Except a man be born 
 again he can not see the kingdom of God.''** 
 These were essential to individual salvation at 
 all past times, are essential now, and shall 
 continue essential to the end of time. " No 
 
 * Gen. i. 2. f Job xxvi. 13. ^ Job xxxiii.4. (I Ps. cxxxix. 7. 
 ^ 2 Peter i. 21. 1 Heb. ii. 4. ** John iii. 3. 
 
101 
 
 man can say that Jesus is the Lord, but by the 
 Holy Ghost/^* 
 
 The extraordinary operations were vouch- 
 safed from time to time, as they were necessary 
 to set the seal to a revelation from above. The 
 ordinary have been and are extended, at all 
 times, and under all circumstances. Blessed 
 be God! we are invited to approach the throne, 
 with the assurance that Our " Heavenly Fa- 
 ther" will " give the Holy Spirit to them that 
 ask him.'^f 
 
 That the Holy Spirit, while one in essence 
 with the Father and the Son, exists distinct in 
 person, we are informed by a great variety of 
 passages. Our Saviour declares both the Trin- 
 ity and the Unity when He says " The Com- 
 forter — whom I will send unto you from the 
 Father — he shall testify of me. ''J — A2;ain, 
 in the command to baptize '' in the name of the 
 Father, and of the Son, and of the Holy 
 Ghost." II At the baptism of Christ, where the 
 whole Trinity was manifested, the Spirit was 
 present, distinct from the Father and the Son.§» 
 
 But, as we have stated already, the variety 
 of passages revealing the distinct personality of 
 the Spirit is great. Thus, we are told, " Grieve 
 not the Holy Spirit."^ The act of an indivi- 
 dual person is mentioned, when it is said, 
 
 ♦ 1 Cor. xii. 3. t Luke xi. 13. t John xt. 26. 8 Mat. xxvili. 19. 
 § Mat. iii.16. % Ephes. iv. 30. 
 
 9* 
 
^^The Spirit itself maketh intercession for us 
 with groaningswliich can not be uttered."* Tliis 
 intercession is with the Father. He "worketli'^ 
 spiritual gifts, " dividing to every man" ac- 
 cording to His '^ will.^f He spake to Peter, 
 Arise and depart. J He spake to the prophets 
 and teachers at Antioch, saying " separate me 
 Barnabas and Saul for the work w hereunto I 
 have called them.|| The Comforter, says 
 Christ, which is the Holy Ghost, — shall teach 
 you all things, and bring all things to your re- 
 membrance, whatsoever I have said unto you.§) 
 If 1 go not away, the Comforter will not come 
 unto you. When he is come, he will reprove 
 the world of sin, and of righteousness, and of 
 judgment. He will guide you into all truth. ''^ 
 
 The Spirit is spoken of as one who can be 
 sinned against, and a contrast drawn between 
 sin against the Son and against the Holy Ghost. 
 " All manner of sin and blasphemy shall be 
 forgiven unto men: but the blasphemy against 
 the Holy Ghost shall not be forgiven unto men. 
 And whosoever speaketh a word against the 
 Son of man, it shall be forgiven him: bat who- 
 soever speaketh against the Holy Ghost, it shall 
 not be forgiven him."** 
 
 Christ, speaking by His prophet, says, " The 
 
 » Rom. viii. 26. f 1 Cor. xii. 11. i Acts x. || Acts x. 2. 
 ^ John xiv. 26. 1 John xvi. T, 8, 13. ** Mat. xli. 31, 33. 
 
103 
 
 Lord God and his Spirit hath sent me."* The 
 blcbc^n^ of the Hi^h Priest under the law 
 taught the oflBce of the Spirit: the blessing of 
 the Gospel is, '^The grace of the Lord Jesus 
 Christ, and the love of God, and the commu- 
 nion of the Holy Ghost, be with yon all.'^f 
 
 " Through'' the Son, " we have access, by 
 one Spirit, unto the Father.J God sent forth 
 his son — that ye might receive the adoption of 
 sons; and, because ye are sons, God hath stnt 
 forth the Spirit of his Son into your hearts.|| 
 Christ was led by the Spirit into the wilder- 
 ness.''§ 
 
 We could not well conceive of more explicit 
 modes of setting forth the distinct personality 
 of the spirit; — acting separately from the Fa- 
 ther and the Son: sinned against: interced- 
 ing: commanding: while, at the same time, 
 united with the Father and the Son, as the 
 fountain of blessing, and the object of all ser- 
 vice. He shall " abide" with you, says Christ: 
 He shall " guide" you into all truth: He shall 
 •^ teach" you; — shall " bring all things to your 
 remembrance:" He shall *^ convince the world 
 of sin." All these things, here spoken of the 
 Spirit, can not be supposed of a mere quality. 
 A quality can not intercede; or command; or 
 create; or teach; or guide; — '' all these worketh 
 
 * Is. xlviii. 16. t 2 Cor. xiii. 14. t Epb.ii. 18. || Gal. iv. 4—6. 
 Luke iv. 1. 
 
104 
 
 that one and the self same Spirit, dividing to 
 every man severally as he will."* 
 
 That the Holy Ghost proceedeth " from the 
 Father and the Son/' we are taught by the lan- 
 guage of Christ, when He says, " The Com- 
 forter — whom 1 will send unto you from the 
 Father; and, the Comforter whom the Fa- 
 ther will send in my name/'f 
 
 But the great point is, the Divinity of the 
 Holy Ghost: viz.: that " the Holy Ghost— is 
 of one substance, majesty, and glory, with the 
 Father and the Son, very and eternal God.'' 
 
 On tliis subject scripture is very full. We 
 have already seen enough to instruct us: for 
 that against which an unpardonable sin can be 
 committed, that which is the author of miracu- 
 lous operations, which is the source of know- 
 ledge, which commands as supreme authority, 
 is no less than God. But there are direct tes- 
 timonies on the subject. 
 
 Addressing Annanias, who had been guilty 
 of falsehood, Peter says, " Why hath Satan 
 filled thine heart tolie to the Holy Ghost? — thou 
 bast not lied unto men but unto God. "J Paul 
 informs us, " The Lord is, that Spirit, and, 
 where the Spirit of the Lord is, there is liber- 
 ty." || Such power hath the Spirit. " Know 
 ye not," — writes this Apostle to the Corinthi- 
 
 * 1 Cor. xii. 11. f John xiv. and xvi. ^ Acts v. 3. 4. 
 I 2 Cor. Ui. 17. 
 
105 
 
 ans — " Know ye not that your body is the tem- 
 ple of the Holy Ghost?''* And, again, " Know 
 ye not that ye are the temple of God? f ye 
 are," says he, " the temple of the living God; 
 as God hath said, I will dwell in them, and 
 walk in them; and I will be their God, and they 
 shall be my people.''^ 
 
 " The Spirit searcheth all things, yea, the 
 deep things of God."|| 
 
 We are told in the Acts, the Spirit directed 
 Philip to go in the way of the Eunuch; and 
 then, that 'Him Spirit of the Lord caught away 
 Philip."^ 
 
 In another instance, the express declaration 
 that the Spirit is God is given, where the 
 Apostle prays, ^^ Now God himself, and our 
 Father, and our Lord Jesus Christy direct our 
 way unto you/'Tf 
 
 It is said ^^ Christ, through the eternal spirit, 
 offered himself without spot to God."** 
 
 In one part of scripture, we are informed, 
 '' Holy men of God spake as they were mo\^ed 
 by the Holy Ghost;"tt ^^^ ^^ another that this 
 Holy Ghost is one with the Father; for Paul, 
 writing to the Hebrews, says, ^^ God, who at 
 sundry times and in divers manners, spake in 
 time past unto the fathers by the prophets. "Jij: 
 
 * 1 Cor. vi. 19. 1 1 Cor. iii. 16. t 2 Cor. vi. 16. 
 
 !l 1 Cor. ii. 10. § Acts viii. H 1 Thes. iii. 11. 
 
 ** Heb. ix. 14. jt 2 Peter i. 21. n Heb. i. 1.— See references^ 
 
106 
 
 Tlie great work of renovation performed by 
 the Holy Spirit is, itself, sufficient proof of His 
 Divinity: for what but Almighty energy is 
 equal to such a work? In creation, as has been 
 well remarked, the Most High merely made 
 all things out of nothing; but in renovation He 
 overcomes the most rooted opposition. The 
 enmity of the heart in man must be subdued. 
 The whole complexion of the inner nature must 
 be changed. That which can not be subject to 
 law must be brought to delight in law. Light 
 must be brought out of darkness; life out of 
 death; love out of hate. And who but God 
 can effect it? Yet this is the peculiar office of 
 the Holy Spirit. That enlightens, subdues, 
 and purities. That takes of the things that 
 are Christ's, and shows them unto the soul. — 
 That sweetly constrains and leads the whole 
 man captive; not stopping until " every thought 
 is brought — into — obedience.'' 
 
 The raising of the widow's son at Nain dis- 
 played the Divinity of the Redeemer. Speak- 
 ing, as He did, in His own name, He showed 
 that He exerted no borrowed power. Bring- 
 ing from the grave of sin unto the life of righ- 
 teousnesss, transforming a bondslave of Hell 
 into an heir, and, eventually, an inhabitant of 
 Heaven, displays the Divinity of the Spirit. — 
 In the former instance, the soul obeyed the 
 summons of one person of the Godhead, and 
 
107 
 
 returned to a union with tlie body; in the latter, 
 the soul submits itself to a new inodelliui;; re- 
 ceives a new tendency; adopts a new service; 
 becomes entirely a new creature. Renovation, 
 therefore, is a more powerful proof of Divinity 
 than resurrection. Both require the power of 
 God^ and the Spirit and the Redeemer are 
 equal in the possession of that power; but, in 
 the act we have mentioned, the Spirit puts forth 
 a larger measure of that power. 
 
 In contemplating the character of the Spirit, 
 we may learn what is our privilege and our 
 duty. 
 
 We are, evidently, called to the exercise of 
 admiring gratitude. 
 
 What but the Divine mind could have de- 
 vised such a method of salvation — so consonant 
 to the justice and mercy of the Godhead, and, 
 at the same time, so overwhelming in infinite 
 goodness to us. That, not only the Son of 
 God should be given to unite Himself to our 
 nature, and thus become the atonement for our 
 sins, but that the Spirit of God should be add- 
 ed, to renew the lost image of our Maker, and 
 give us tendencies, and capabilities, and a per- 
 fect suitableness for everlasting joy; — that the 
 Father should ^^ so'^ love '^ the world" as to 
 give " his only- begotten Son,'' and that the 
 Son should so plead for us as to procure the 
 renovating Spirit: — this is a theme which must 
 
108 
 
 employ the faculties of the redeemed through- 
 out eternity. Oh the depth! — must be our 
 present exclamation. We see all the attributes 
 of the Deity in perfect harmony moving: — each 
 one not moving a step without the concurrence 
 of all; and all so moving as to manifest that 
 God is love: "Mercy and Truth" meeting 
 '' together: Righteousness and Peace'^ kiss- 
 ing each other:" and both, in lovely har- 
 mony, visiting our world, to open upon its inha- 
 bitants the hope and the joy of Heaven. 
 
 One duty resting upon us is, to give unto the 
 Spirit the honour due unto Him. When Be- 
 zaleel was selected to make ready the curious 
 workmanship of the tabernacle, it was said that 
 he was prepared by the Spirit.* When the se- 
 venty elders were set apart for the assistance 
 of Moses, the Spirit was taken and given unto 
 them.t Sampson and the men of might were 
 prepared by the Spirit. f David gave to Solo- 
 mon the pattern of all things which he had by 
 the Spirit. II Even the ploughman is said to be 
 enlightened of God.§» We may learn from all 
 this, that, even though miraculous operations 
 have passed away, it is of God, and of the Spi- 
 rit of God, that men receive their various en- 
 dowments. The very mind is created of God, 
 and if that mind have bestowed upon it any 
 
 ♦Exodus xxxi. f Num. xi. ± Judges. |1 1 Chron. xxyiii. 12. 
 % Is. xxviii. 26. 
 
109 
 
 extraordinary power, we should remember it 
 is from God, and give to Him the glory. — 
 That arrogating to self the credit of skill and 
 ability, instead of rendering to God the glory, 
 is but a subordinate species of practical athe- 
 ism. 
 
 Again: As the Holy Oracles are from the 
 Spirit, we are to receive them w ith reverence, 
 and bow to their majesty our feeble apprehen- 
 sion. What would you say of a man wlio 
 should endeavour to mend the planetary sys- 
 tem, or to alter the arrangements of the uni- 
 verse? The same may you say of him who at- 
 tempts, by his paltry emendations, to change 
 the volume of truth. Both are alike from God. 
 Both are the result of the operations of the 
 Spirit. We are to sit down with reverence 
 to learn of the Spirit, thankful that we have 
 Him to guide us into all truth. 
 
 Again: We have no miraculous operations 
 passing in review before us, and, therefore, 
 there is no danger of our falling into the error 
 of the Jews, in the same particular with them — 
 ascribing miracles to the power of the devil; 
 but it is very possible for us to fall into it in 
 other respects: viz: in attributing the ordinary 
 operations of the Spirit to the delusions of 
 Satan. 
 
 Certain it is that the heart of man is changed 
 [by the Holy Ghost. It is that blessed Spirit 
 
 10 
 
110 
 
 ^vliich enables the mind to apprehend the truth, 
 and the heart to love it. All the work of re- 
 novation is the work of the Spirit. When, 
 then, we entitle this work enthusiastic, and 
 confound those who are the subjects of it with 
 fanatics and madmen, do we not sin against the 
 Holy Ghost? Those who are not willing to 
 seek the Spirit for themselves^ should be very 
 cautious not to aggravate their own condemna- 
 tion, by deriding or underrating His work in 
 others. There are undoubtedly weaknesses 
 in men which mingle themselves, and wliich 
 are, sometimes, mistaken for the operations of 
 the Spirit; but, even in speaking of them, it 
 becomes us to speak with caution. Instead of 
 dogmatic condemnation, or loud raillery, we 
 should rather exercise tenderness; aware that 
 we ourselves may be mistaken, and, haply, be 
 found fighting against God. 
 
 We should be careful to '^ try the Spirit,'^ 
 each for himself. "Who art thou that judgesf' 
 thy brother? Each for himself should compare 
 his experience with the word of God: Each 
 for himself should avoid the illusions of fancy: 
 Each for himself should see that he has the 
 « fruits of the Spirit." 
 
 We should be careful not to suppose that 
 the Spirit makes any new revelation. The 
 volume is sealed, and a wo is pronounced 
 against us if we add to or diminish.^ 
 
 *Rev. xxii, 18, 19. 
 
Ill 
 
 We should be careful not to dogmatize about 
 the peculiar set of speculative opinions which 
 we for ourselves may draw out of the scrip- 
 tures. In talking about " the things of the 
 Spirit,'' we should remember that we are on 
 holy ground, and so far from allowing the vio- 
 lence of our selfish feelings to be manifested, 
 and a lust for supremacy in argument to break 
 forth, we should ratlier be disposed to bow 
 down and worship. 
 
 Each for himself — we should all be careful 
 to secure for ourselves the operations of the 
 Spirit. If we be not " renewed in the temper" 
 of our " minds," we can never enter the king- 
 dom of Heaven. We ought then to enquire — 
 Have we been transformed? Are we now add- 
 ing to " faith virtue; and to virtue knowledge; 
 and to knowledge temperance; and to temper- 
 ance patience; and to patience godliness; and 
 to godliness brotherly kindness; and to bro- 
 therly kindness charity." If we find we are 
 not, we should immediately '' seek the Lord," 
 for the aid of His Spirit. We shall never have 
 another opportunity of obtaining its holy aid. 
 If we go out of this world without them, we 
 must dwell with the depraved forever. 
 
 " The Lord opened" the " heart of Lydia:"* 
 He can, beloved; open your hearts. '' Faith is 
 
 t Acts. xvi. 14. 
 
lis 
 
 His gift:* repentance and remission are entirely 
 from Him.f You must seek tliem if you would 
 obtain. 
 
 The forerunner of Christ declared He should 
 ^^ baptize with the Holy Ghost. ^^ Approach 
 unto Jesus, and you may obtain that baptisra.J 
 
 '' The natural man receiveth not the things 
 of the Spirit of God.'^|| Implore, then, the Spi- 
 rit; if you would not abide in darkness. 
 
 " According to'^ God's '' mercy, he" saveth 
 "us, by the washing of regeneration and renew- 
 ing of the Holy Ghost.^^§ We are washed, 
 we are sanctified, we are justified, in the 
 name of the Lord Jesus, and by the Spirit of 
 our God.^ — Ah then, beloved hearers — the 
 \vhole congregation — draw nigh to the fountain 
 of the Spirit, and never rest until you obtain its 
 renovating impulse. 
 
 Have you been " enlightened"? Have you 
 "'^ tasted of the Heavenly gift?" Implore the 
 Spirit to lead, to strengthen, to comfort you. 
 '' As many as are led by the Spirit of God, they 
 are the sons of God."** — The prayer of David, 
 " Take not thy Holy Spirit from me,"tt it be- 
 comes all to offer. 
 
 Without " holiness — no man shall see the 
 Lord,"tt and the Spirit it is that is the Author 
 
 ♦Eph. ii. 8. fActs v. 31. + Matt. iii. 11. Ill Cor. ii. 14. 
 $ Titus iii. 5. t 1 Cor. vi. 11. ♦*Rom. viii. 14. ffPs. Ii. H. 
 \\ Heb. xii. 14. 
 
113 
 
 of all- holiness. Living " in the Spirit/' we 
 walk in the Spirit, and do not fulfill the lusts 
 of the flesh:* — we crucify " the flesh with the 
 aflPections and lustsi'^f — we ^^put off — the old 
 man which is corrupt: J — we adorn the doc- 
 trine of God our Saviour.'^ll 
 
 Without the Spirit there is no comfort. *^ Up- 
 hold me with thy free Spirit/"' § we should 
 continually pray. — " The love of God is shed 
 abroad in our hearts by the Holy Ghost.^f — 
 The Spirit itself beareth witness with our spi- 
 rit, that we are the children of God.** — The 
 God of hope" fills us ^^ with all joy and peace in 
 believing, that" we " may abound in hope, 
 through the power of the Holy Ghost.^ff 
 
 Without the Spirit we can never overcome 
 the enemies of our souls. With the Spirit 
 " we are more than conquerors." We are 
 ^^strengthened with might by his Spirit in the 
 inner man."JJ 
 
 ♦ Gal. V. 16. t Gal. v. 24. ^ Eph- ir 22. I Tit. ii. 10. § Vs. 
 li. 12. ^ Rom. V. 5. *♦ Rom. vlH. ic>. ff Rom. xv. 13. \i Eph. 
 iii. 16. 
 
 10* 
 
114 
 
 REFERENCES. 
 
 Character of our Lord. 
 
 Gen. iii. 15; xii. 1—3 compare Gal. iii. 8, 16 and Mat. i. 1; 
 Genesis xiv. 17 — 22, with Hebrews vii. 1 — 10; Genesis xxvi. 
 2—5,24; xxviii. 13, 14; xlviii. 15, 16; xlix. 10, 18; Exodus xvii. 
 
 7, with 1 Corintliians x. 9; Numbers xxiv, 17; Deut. xviii. 15 — 19; 
 1 Sam. ii. 10; Job xix. 25—27; Psalm ii. with Acts iv. 25, 26, 
 xiii. 33, Hebrews i. 5 and v. 5; Psalm viii. with Hebrews ii. 6—9; 
 Psalm xvi. with Acts ii. 31 and xiii. 35; Psalm xxii. quoted 20 
 times in the New Testament; Psalm xxiii. with John x. 16, 1 
 Peter V. 4, again Psalm c. 3 with John X. 3, xxi. 16 and 1 Peter 
 V. 2; Psalm xxiv; xl. with Hebrews x. 1 — 14; Psalm xlv. with 
 Heb.i. 8, 9; Psalm Ixviii. 17, 18 with Eph. iv. 7, 8; Psalm Ixix; 
 Ixxii; Ixxviii. 56 with 1 Cor. x. 9; Ps. Ixxxix. with Col. i. 15 and 
 Rev. xix. 16; Psalm xcvii. 7 with Heb. i. 6; Psalm cii. with Heb. i. 
 10—12; Ps. cvi. 14 with 1 Cor. x. 9; Ps. ex. with Mat. xxii. 41—45; 
 Prov. viii. with 1 Cor. i.24, Col. ii. 3, and Heb. i. 1—3; Prov. 
 XXX. 4; 2 Sam. vii. 14 with Heb. i. 5; Amos iv. 10, 11; vi. 8; Hos. i. 
 6, 7 with Luke ii. 11; Hos. iii. 5; xi. 1; xii. 3 — 5; Isaiah ii. 22 with 
 Psalm xlix. 7, 8; Isaiah vii, 14 with Mat. i. 18 — 23; Isaiah viii. 
 13 — 15 with 1 Peter ii. 7, 8 and Rom. ix. 33; Isaiah ix. 6; ix. 7 
 with Luke i. 31, 32; Isaiah xi. 1 — 3 with Rom. xv. 12, compare 
 Mat. xii. 21, and Jer. xvii. 5; Isaiah xxviii. 16; xxxv. 3 — 5 with 
 Mat. xi. 2—6; Isaiah xl. 3—5 with Mark i. 3; Isaiah xl. 9, 10 with 
 liev. xxii. 12; Isaiah xl. 11 wkh John x; Isaiah xliv. 6 with Rev. i. 
 
 8, 11 and xxii. 13; Isaiah xlv. 15; ^ly. 22, 23 with Rom. xiv. 9-12, 
 and Phil. ii. 10; Isaiah xlv. 24, 25 vTi-^ i Cor. i. 30, 31; Isaiah 
 xlviii. 17; Iii. 7 with Rom. x. 15; Isaiah lUi. 13 &c.; liv. 5 with 
 John iii. 29; Isaiah Iv. 4 with Acts xiii; Isaiah Viii. 1—6; Micah v. 
 2; Jer. xvii. 5 — 8 with general tenor of scripture; Jer. xxiii. 5, 6; 
 x'xxiii. 15, 16; Ez. liv. 23, 24, 29; Dan. ii. 24, 25, 44, 45; vii. 13, 
 14; ix. 17, 25, 24—27; Hag. ii. 6—9; Zech. ii. 10, 11; iii. 7, 8; 
 vi. 12, 13; ix. 9 with Psalm ii. 6 Jer. xxiii. 5, xxx. 9, Hosea iii. 5, 
 John i. 49, compare Mark xi. 10, and Luke xix. 38; Zech. x. 12; 
 xi. 12, 13, compare Mat. xxvii. 9, 10; Zech. xii. 10, compare John 
 xix. 37; Zech. xiii. 7, with Phil. ii. 6, and Zech. ii. 8—111 Zech. 
 
115 
 
 xiv. 5, compare Mat. xvl. 27, xxv. 31, Mark viii. 38; Hos. i. T, 
 Mai. iii. 1; iv. 2; Mat. i. 18—23; ii. 11, with Psalm Ixxii. 10; 
 Mat. ii. 27; v. 16, 17; viii. 3, 28, 29; ix. 6, with Acts ix. 17, 34; 
 Mat. xii. 8, 18, compare Is. xlii. 1; Mat. xiv. 33; xvi. 13 — 19; 
 xvii. 5, 25, 26; xviii. 19, 29; xx. 28; xxii. 41—45; xxvi. 53, 
 63—66; xxvii. 54; xxviii. 18—20; Mark iii. 11, 12; Luke i. 16, 
 17; i. 30—35; i. 41—43; i. 76—79; ii. 8—14, 49; ii. 25—32; iii. 
 16, 17; iv.41; xxii. 66^71; xxiv. 49; John i. 1, 15—18,29—34, 
 49; i. 23, compare Isaiah xl. 3; ii. 16, 19; iii. 13, 16, 27—36; 
 V. 17—23; vi. 32, 68, 69; viii. 16, 18, 19, 23, 28, 29, 38, 42, 49, 
 54, 56—59; viii. 35, 36, compare Mat. 17, 24—27; ix. 35—37; 
 X. 15, 18, 23—29; xi. 25, 26, 27; xiii. 3; xiv.; xv. 15; xvi. 12—14, 
 25—30; xvii. 1, 5, 8, 11, 21, 24, 25; xix. 6, 7; xx. 26—29; xxiii. 8, 10; 
 Acts i. 24, 25, with John ii. 25, Heb. iv. 12, and Rev. ii. 23; Acts ii. 
 24, 33; iii. 14, 15; vii. 52, 55—60; viii. 37; ix. 4—20; x. 36; xx. 28. 
 
 Invocation of Christ, 
 
 Mat. vii. 21; xviii. 20; xxviii. 18, 19; Luke xxiv. 50—52; John 
 V. 14, 15, 22, 23; xiv. 14; Acts i. 24, 25; vii. 59, 60; ix. 14, 21; xxii. 
 
 16, 17—21; Rom. i. 7; x. 12—14; xiv. 17, 18; xvi. 20, 24; 1 Cor. 
 i. 2; 2 Cor. xii. 7—9; Eph. vi. 5—8 with Col. iii. 24; Phil. ii. 10, 
 11; 2 Thes. ii. 16, 17; 1 Tim. i. 12; 2 Tim. ii. 22; iv. 18; Heb. i. 6; 
 2 Peter iii. 18; 2 John iii; Rev. i. 5, 6; v. 8—13; vii. 10; xxii. 20, 21. 
 
 Testimony of Paul, 
 
 Rom. i. 3, 4, with Acts ii. 30; Rom. viii, 29 with xvi. 25, Eph. i. 4, 
 iii. 11, Tit. i. 2, 1 Pet i. 20, compare 2 Tim. i.9, 10; Rom. viii. 32; ix. 
 5; 1 Cor. ii. 8; xv. 47; xvi. 22; 2 Cor. v. 18, 21; viii. ix; Gal. iv. 4, 5; 
 Eph. iii. 19; iv. 9, 10; Phil. ii. 5—11; iii. 20, 21; iv. 13; Col. i. 16, 
 
 17, 19; ii. 3,9; 1 Tim. iii. 16, with Mat. x. 23, John i. 2, Phil, ii, 
 6. 7, John i. 1, 2 Cor. v. 19, Rom. ix. 5, John i. 14, Is. ix. 6; 2 
 Tim. iv. 7, 8; Titus ii. 13, with John i. 1, Rev. xix. 17, Is. ix, 6, 
 Rom. ix. 5, Col. i. 23, 1 Tim. i. 1, H^b. i; ii. 9, 16; iii. 1—6; iv. 12, 
 
 .13; xii. 25, 26; xiii. 8. 
 
 Testimony of John. 
 
 John i. 1—14; ii. 24, 25; xiii. 3; xx. 30, 31; 1 John i. 4; ii.l, 2; 
 iii. 16; iv. 2, 3, 9, 10, 14; v. 7, 20; Rev. i. 4—6, 7, 8, 11, 17; ii. 23, 
 with 1 Kings viii. 39; Rev. iv. and vth chapters; xix; xxi. 9, 
 10,22, 23; xxii. 1,3,6, 12,13, 16, with Numbers xxiv. 17, and 
 Mai. iv. 2; Rev. xxii. 20. 
 
116 
 
 Testimony of others. 
 
 1 Peter iii. 19, 20, 22; 2 Peter i. 1, with Titus ii. 13; 2 Peter i. 
 11, 16, 17; ii. 1; iii. 18; James ii. 1; Jude 4, 24, 25. 
 
 Doctrine of Sionement, 
 Genesis iii. 8, 21, 22; iv.7; vii. 2; viii. 20,21;xv.9, 17; xxii. 2; 
 Exodus X. 25; xii. 5, 8, 21, 13, 23; xviii. 12; xxiv. 8; xxviii. 38; 
 xxix. 14; XXX. 10, 12, 14, 16; Lev. i. 4, 4—9, 5; iii. 2— 5; iv. 2, 3, 
 3—12, 13, 14, 13—22, 24, 28, 29; v. 9, 10, 13, 16, 18; vi. 7; vii. 2; 
 ix. 22, 24; X. 17; xvi. 5, 6, 7, 9, 10, 11, 15—28; xvii. 11; xix. 22; 
 Num. ix. 13; XV. 24—28; xvi. 46, 47, 48; xix. 2; Deut. xii. 5, 6, 11, 
 14; xvi. 2; 1 Kings xviii. 38; 1 Chron. xxi. 26; 2 Chron. vii. 1; 
 xxix. 23; XXX. 15, 16; XXXV. 11; Job i. 5; xlii. 7, 8; Psalms xl. 6, 7; 
 
 I. 5, 16; Isaiah vii. 14; ix. 6; liii. 3, 4, 5—10, 11, 12; Ezekiel xiv. 
 14; xlv. 23; Zech. iii. 1; Mai. iii. 1; Mat. i. 21, 23; n. 2, 11; viii. 
 17; XX. 28; xxvi. 26, 28, 31; Mark xiv. 24; Luke i. 31, 77; John i. 
 1_14, 29; iii. 13, 16; xi. 50, 51, 52; xiv, 6; Acts ii. 24; iv. 12; 
 viii. 32, 33, 35; x.43; xx. 28; Rom. iii. 24, 25, 26; iv. 25; v. 6—10, 
 
 II, 16; viii. 3, 32, 34; ix. 5, 11; x. 3; 1 Cor. i. 23, 24; v. 7; xii. 12, 
 15, 22, 24; XV. 3; 2 Cor. v. 14, 15, 18, 19—21; Gal. i. 4; iii. 13, 
 24; Ephes. i. 7; ii. 16; v. 2; Phil. ii. 6, 7, 8; Col. i. 14, 20, 21, 22; 
 1 Tim. ii. 6; Titus ii. 14; Heb. i. 3; ii. 17; vii. 25, 27; ix. 7, 9; ix. 
 9—14, 22, 23, 24, 26; x. 1, 10, 14, 18; x. 12, 26, 22; xi. 4; xii. 2, 
 24; xiii. 11,20, 21; 1 Peter i. 18, 19; ii.24; iii. 18; 1 John ii. 2; 
 Rev. V. 9—12; xiii. 8. 
 
 "The sum of what the scripture reveals about this great truth, 
 commonly called the satisfaction of Christ, may be reduced to 
 these heads. — 1. That Adam being made upright sinned against 
 God, and all his posterity in him. Gen. i. 27; iii 11; Eccl. vii, 29; 
 Rom. V. 12, 18, 19. 2. That by this sin of our first parents all men 
 are brought into a slate of apostacy from, and enmity against God. 
 Gen. vi.5; Ps. Ii. 5; Rom. iii. 23; 8, 7; Ep. ii. 1; iv. 18; Col. ii. 
 13. 3. That in this state all men continue in sin against God, and, 
 of themselves, are not able to do otherwise. Rom. iii. 10—12; 
 vii. 15, 18, 19, 23. 4. That the justice and holiness of God, as the 
 moral Governor of the world, require the punishment of sin. Ex. 
 xxxiv. 7; Jos. xxiv. 19; Ps. v. 4—6; Hab. i. 13; Is. xxxiii. 14; Rom. 
 i. 32; iii. 5, 6; 2 Thes. i 6; Heb. xii. 29. 5. That God hath also 
 engaged his veracity and faithfulness not to leave sin unpunished. 
 Gen. ii. 17; Deut. xxvii. 26; Gal. iii. 10. 6. That God, out of his 
 infinite goodness, grace, and love to mankind, sent his only Son 
 to save and deliver them out of this condition. Mat. i. 21; John 
 
117 
 
 iii. 16, 17i Rom. v. 8; 1 John iv. 9, 10; 1 Thes. i. 10, 7. That the 
 way in general, whereby the Son of God, being- incarnate, is to 
 save lost sinners, was by a substitution of himself, in the room of 
 those whom he was to save. 2 Cor. v. 21; Gal. iii. 13; Rom. v. 7, 
 8; viii. 3; 1 Pet. ii. 24; iii. 18. 
 
 ** This way of saving sinners is variously expressed in scripture. 
 1. He offered himself a sacrifice for sin to God. Is. liii. 10; John 
 i. 29; Ep. V. 2; Heb. ii. 17; ix. 11—14. 2. He redeemed us by 
 paying a price a ransom for us. Mark x. 45; 1 Cor. vi. 20; 1 Tim. 
 ii. 6; Tit. ii. 14; 1 Pet. i. 11, 18. 3. He bare our sins, or the pun- 
 ishment due to them. Is. hii. 5, 11; 1 Pet. ii.24. 4. He answer- 
 ed the law and the penalty of it. Rom. viii. 3; Gal. iii. 13; iv. 4, 
 5. 5. He died for sin and sinners, to expiate the one, and in- 
 stead of the other, Rom. iv. 25; v. 10; 1 Cor. xv. 3; 2 Cor. v. 14; 
 1 Thes. v. 9, 10. 6. The effect hereof was— 1. That the righte- 
 ousni'ss of God was glorified. Rom. iii. 25,26. 2. The law ful- 
 filled and satisfied. Rom. viii. 3; Gal. iii. 13, 14; iv. 5. 3. God 
 reconciled. 2 Cor. v. 18, 19; Heb. ii. 17. 4 Atonement was made 
 for sin, an end made of sin, and peace with God obtained. Rom. 
 V. 11; Ep. ii. 14; Dan. ix. 24." 
 
 The Holy Spirit. 
 
 Gen. i. 1, 2; vi. 3; xli. 38; Job. xxvi. 13; xxxiii. 4, with Mai. ii 
 15; Exodus xxxi. 1 — 3; xxxv. 30 — 35, compare Deut. viii. 18; 
 and Isa. xxviii 26 — 29; Numbers xi. 24 — 26; sxiv. 1, 2; xxvii. 18; 
 1 Sam. X. 6, 10; xi. 6; xvi. 13, 14; xix. 18—24; 2 Sam. xxiii. 2, 3; 
 1 Chron. xii. 18; xxviii. 12; 2 Chron. xv. 1; Nehem. ix. 20, 30; 
 Prov. i. 20—23; Ps. Ii. 11, 12; civ. 30; cxxxix. 1—13; cxhii. 10; Isa. 
 xi. 1, 2 with Ixi. 1, compare Luke iv. 18, 19; Is. xxx. 1; xxxii. 14, 
 15; xxxiv. 16; xl. 13; xlii. 1; xliv. 3; xlviii. 16; lix 21; Ixi. 1; Ixiii, 
 10, 11, 14, with Deut. xxxii. 12, and Ps. Ixxviii. 17, 18, xcv. 
 7, 8, and Heb. iii. 7, 8; Jerem. xxxi. 31 — 34, compare Heb. viii. 
 7—13, ix. 8, and x. 15—17; Ez. i. 12, 20; ii. 2; iii. 12, 14, 24; viii. 
 3; X. 17; xi. 1, 2, 5, 24; xxxvi. 25—7; xxxvii. 12, 13; xxxix. 29; 
 Dan. iv. 8; v. 11, 14; Hos. ix. 7; Joel ii. 28, 29; Hag. ii. 5; Zech. 
 iv. 6; vii. 12; xii. 10; Mai ii. 15; Matt.i. 18, 20; iii- 11, 16; iv.l; xii. 
 18, 28, 31, 32; xxii. 43, with 1 Cor. xii. 3; Mat. xxviii. 19; Mark i. 8, 
 10, 12; xii. 36, compare 2 Sam. xxiii. 2, 3, and 1 Chron. xxviii. 12; 
 Mark xiii. 11; Luke i. 15, 35, 41, 67; ii. 25, 26, 27; iii. 16, 22; iv. 1, 
 14, 18; xi. 13; xii. 10, 12; xxiv. 49; John i. 32,33; iii. 5, 6, with i. 
 13; iii. 8, 34; vii. 39; xiv. 16, 17, 26; xv. 26; xvi. 7, 8, 13—15; xx. 
 22; Acts i. 2, 4, 5, 8, 16; ii. 4, 18, 27, 33, 38, 39; iv. 8, 31; v. 3, 4, 
 
118 
 
 9, 32; vi. 5, 5; vii. 51, 55; viii. 15, 17, 18, 19, 29, 39; ix. 17, 31; 
 X. 19, 20, 38, 44, 45, 47; xi. 12, 15, 16, 17, 21, 24; xiii. 2. 4, 9, 52; 
 XV. 8, 28; xvi. 6, 7; xvii. 28; xix. 26; XX. 23, 28; xxi. 4, 11; 
 xxvlii. 25—7; Rom. i. 4; v. 5; viii. 1, 2, 4, 5, 9, 10, 11, 13—16, 23, 
 26, 27; ix. 1, with Deut vi. 13, 14; xiv. 17; xv. 13, 16, 19, 30; 
 
 1 Cor.ii.4, 5, 9, 17; vi. 11; vi. 19, 20, compare 2 Cor. vi. 6, and 
 Lev. xxvi. 11, 12; 1 Cor. vii. 40; xi. 4; xii. 3, 4, 7—9, 11—13; xiii. 
 14; xiv. 2; 2 Cor. i. 22; lii. 3, with Heb. viii. 10; 2 Cor. iii. 8, 17, 18; 
 V. 5; vi. 6, 16, with 1 Cor. vi. 19; Gal. iii. 14; iv. 6, 9; v. 5, 16— 
 18, 22, 25; vi. 8; Eph, i. 13, 17; ii. 18; iii. 5, 16; iv. 3, 4,30; v- 
 
 9, 18; vi. 17, 18; Phil. i. 19; ii. 1; iii. 3; 1 Thes. i. 5, 6; iv. 8; v. 
 19; 2 Thes. ii. 13; iii. 5, 12,13; iii. 11; 1 Tim. iii. 16; iv. 1, 12; 
 2Tim. i.7, 14; Titus iii. 5, 6; Heb. ii. 4; iii. 7, compare Exodus 
 xvii. 2, and Psalm xcv; Heb. vi. 4; ix. 8, compare x. 15, and 1 
 Chron. xxviii. 12; Heb. ix. 14; x. 15, 29; 1 Peter i. 2, 11, 12, 22; 
 
 2 Peter i. 21, compare 2 Tim. iii. 16, and Heb. i. 1; 1 John iii. 18; 
 iv. 14; ii. 20, 27; iii. 24; iv. 2, 13; v. 6; Jude 19, 20; Rev. i. 4, 
 10; ii. 7, &c.; iv. 2; v. 6; xiv. 13; xvii. 3; xix. 10; xxi. 10; xxii. 7. 
 
 Trinity. 
 Gen. i. 1 — 500 times does Moses make use of a plural name for 
 God; i. 26, compare Job xxvi. 13, xxxiii. 4, Psa. xxxiii. 6, Eccl. 
 xii. 1, Isa. xl. 13, Mai. ii. 15, John i. 3, Col. i. 16, and Heb.i.2, 
 
 10, showing that the plurality of persons here, and in other pas- 
 sages of Genesis, expressed, Indicates the Father, the Son, and 
 the Holy Ghost, as all three are, by these passages, represented as 
 engaged in the work of creation; Gen. iii. 22; xi. 7; xix. 24; in Gen. 
 XX. 13, XXXV. 7, and xxxi. 7, the original translated God is plural, 
 and the verb connected with it plural also; these instances are a 
 few out of a multitude; Exod. xxxiv. 6 — literally Jehovah, Jeho- 
 rahy God; Num. vi. 24 — 26, with 2 Cor. xiii. 14, Rev. i.4, 6 — com- 
 pare Num. vi. 24, with Eph. i. 3 — compare Num. vi. 25, with Rev. 
 xxi. 23; i. 16; 2 Cor. iv. 6, Prov, xvi. 15, and Eph. il. 7 — com- 
 pare Numbers vi. 26 with Rom. xiv. 17; Deut. vi. 4 — literally the 
 Lordy our God, the Lord, is one; Josh. xxii. 22; Job xxxv. 10 — li- 
 terally God my makers — with Let us ?nake; Ps. xxxiii. 6; xiv. 6, 7; 
 1. l—El, Elohim, Jehovah; ex. 1, with Gen. xix. 24; Prov. ix. 10 — 
 Holy Ones; Prov. xxx. 31 — Holy Ones, xxx. 4; Eccl. xii. 1 — Crea- 
 Zors— as Isa. xliv. 24 — Redeemers; Is. vi. 1 — 3 — John applies this 
 ascription to the Son, and Paul to the Holy Ghost; vi. 8; x. 12; xi. 
 1, 2; xiii. 13, xxii. 19; xxxiii. 22; xxxiv. 16; xl. 13; xiii. 1; xliv. 
 6, compare Rev. i 11, 17; ii. 8, and xxii. 13; — xlviii. 16; liv. 5 — 
 Makers; xlix. 7; lix 19, 20, 21; Ixi. 1; Ixiii. 8—10; Ixiv. 4; Jer. x. 
 
119 
 
 10; Dan. W. 17, 26; v. 18, 20; vii. 9; ix. 17, with Ps. ex. 1; ix. 19; 
 Hos. 16; xi. 12— literally— /fo/y Ones,- Hag. ii. 5, 7; Zech. ii. 10, 
 11; X. 12. " The immateriality of the Divine Being is fundamental 
 in religion, bat yet we do not find that it is more than once de- 
 clared in the whole bible. If therefore the doctrine of the Sa- 
 cred Three was revealed only Once clearly, that once would be 
 sufficient to establish it as a truth.'* 
 
 Mat. i. 20, 21; iii 9, 11, 16, 17; x. 20; xii. 28; xxviii. 19; Luke 
 i. 15—17, 35, 67—69; ii. 26, 27, 28; iii. 22; iv. 18; xi. 13; xxiv. 49; 
 John i. 33, 34; iii. 5, 34; xiv. 16, 21, 26; xv. 26; xx. 21, 22; Actsi. 
 4, 5, 7, 8; ii. 32, 33, 38, 39; iv. 8—10, 31, 33; v. 30, 32; vii. 55; 
 viii. 14—16, 37, 39; X. 38, 42, 44; xi. 16, 17, 23, 24; xv. 8, 11; xx. 
 27, 28; xxviii. 23, 25; Rom. i. 4, v. 5, 6; viii. 3, 4, 9, 11, 16, 17; xiv. 
 17, 18; XV. 5, 6, 12, 13. 16, 18, 19, 30; 1 Cor. ii. 2, 4, 5, 8, 10, 14, 
 16; vi. 11, 15, 19; vii. 39, 40; xii 3, 4—6; 2 Cor. i. 21, 22; iii. 3, 16, 
 
 17, 18; V. 5, 6; vi. 15, 16; xiii. 14; Gal. iv. 4 — made by Holy Ghost; 
 Iv. 6; Eph. i. 17; ii. 18, 22; iii. 14, 16, 20,21; iv. 4— 6, 30,32; V. 
 
 18, 20; Col. ii. 2; v. 18, 19; 2 Thes. ii. 13; iii. 5, 11, 12, 13; 2 Tim. 
 i. 7, 8; Tit. iii. 4—6; Heb. ii. 3, 4; ix. 14; 1 Peter i. 2, 19, 21, 22; iii. 
 18; iv. 14; 2 Peter i. 16, 17, 21; 1 John iv. 2, 13, 14; v. 5, 6; Jude 
 20, 21; Rev. i. 4, 5, 9, 10; ii. 7, 27, 29t iii. 5, 6, 12, 13, 21, 22; iv. 8; 
 V. 6;xiv. 12, 13; xxii. 16, 18. 
 
 The following are such of the passages used by Jones in his 
 little work on the Catholic Doctrine of a Trinity, as are not in- 
 cluded in the previous references, at least not in the same arrange- 
 ment. 
 
 Divinity of Christ, 
 
 Isaiah vi. 5 with John xii. 41; Isaiah xliii. 11 with 2 Pet. iii. 18; 
 Rev. xxii. 6 with Rev. v. 16; Luke i. 76, with Mat. xi. 10; Luke 
 i. 16, 17 with Mat. iii. 11; Mat. xi. 10 with Mai. iii. 1; John 
 xxii. 28; 1 Cor. v. 20; 1 John v. 20; Col. ii. 8, 9; Is. ii. 17, 18; 
 ,Tude 24, 25, with Eph. v. 27; Eph. iii. 2, 3, with Gal. i. 12; 1 
 Kings viii, 9 with Rev. ii. 23; ii Peter i. 4 with Heb. xiii. 14; Heb. 
 vi. 13, with Isaiah xiv. 23; Heb. ix. 20, with Heb, v. 16; Rcv.r. 
 9 with Acts XX. 28; Zech. xii. 4 with John xix. 37; Phil. i. 10. with 
 2 Pet. iii. 12. 
 
 Divinity of the Holy Ghost, 
 
 John iii. 6, with 1 John v. 4; Acts xiii. 2 with Heb. v. 4; Mat. ix. 
 38, with Acts xiii. 4; Luke ii. 16, with Luke v. 28; John xiv. 17, 
 
ISO 
 
 with 1 Cor. xiv. 25; John vi. 45, with 1 Cor. ii. 13; 1 John iii. 21, 
 with 1 John v. 24; 1 Cor. iii. 16, with 1 Cor. vi. 19; Mat. vi. 1, 
 with Luke xi. 2—4; 2 Cor. i. 3; 1 Cor. ii. 11, with 1 Cor. vi. 14; 
 Deut. vi. 16 and Mat. iv. 7, with Acts v. 9; Luke xi. 20 with Mat. 
 xii. 28; Ezek. viii. 1—3; Acts iv. 24, 25; Luke i. 32 and v. 35; Is. 
 vi. 8 with xxviii, 26, 27. 
 
 The plurality and Trinity of Persons. 
 
 Gen. i. 26; iii. 22; xi. 6, 7; xx. 13; xxv. 7; Deut. iv. 7; Dan. iv. 
 26; v. 18, with v. 20; Ps. xxxiii. 6; xlviii. 16; Is. xxxiv. 16; Num. 
 iv. 24, &c.; Mat. xxviii. 19; 2 Thes. iii. 5; 2 Cor. xiiii. 14; 1 John 
 V. 7; Is. vi. 3. 
 
 Trinity in Unity — 
 Is the One Lord — Psalm xxxiii. 6 with Isaiah xliv. 24; Jeho- 
 vah — Deuteronomy vi. 4 with Jeremiah xxiii. 6 and Ezekiel viii. 
 1, 3; Romans x. 12, with Luke ii. 11 and Rom. xi. 34; the God 
 of Israel — Mat. xv. 31 with Luke i. 16, 17 and Sam. xxiii. 2, 3; 
 author of law — Rom. vii. 25, with Gal. vi. 2 and Rom. viii. 2 and 
 also James iv. 12; tempted — Deut. vi. 16, with 1 Cor. v. 9, and 
 Acts V. 9; mind — 1 Cor. ii. 16 with same and Rom. viii. 27; 
 will — 1 Thes. iv. 3, with Acts xxii. 14 and 2 Pet. i. 21; power — 
 Eph. iii. 7, with 2 Cor. xii. 9 and Rom. xv. 19; eternal — Rom. 
 svi. 25, 26 with Rev. xxii. 13, and Heb. ix. 14; true — John vii. 
 28 with Rev. iii. 7, and 1 John v. 6; holy — Rev. xv. 4, with Acts 
 iii. 14, and 1 John ii. 20 and also John xiv. 26; omnipresent — 
 Jer. xxiii. 24, with Eph.i. 22 and Psalm cxxxix. 7, 8; the foun- 
 tain of life — Deut. xxx. 20 with Col. iii. 4, and Rom. viii, 10; 
 made all — Psalm c.3, with John i. S, and Job. xxxiii. 4; quick- 
 eneth the dead — ^John v. 2, with same and vi. 63; teacheth — 
 John vi. 45, with Gal. i. 12, and John xiv. 26; has fellowship — 
 1 John i. 3, with same and 2 Cor. xiii. 14; spiritually present — 
 1 Cor. xiv. 25, with 2 Cor. xiii. 5 and John xiv. 17; 2 Cor. vi. 16, 
 with Eph. iii. 17, and Rom. viii. 11; reveal — Phil. iii. 15, with 
 Gal. i. 12 and Luke ii. 26; Heb. i. 1, with 2 Cor. xiii. 3, and Mark 
 xiii. 11; raised the body of Christ — 1 Cor. vi. 14, with John ii. 19, 
 and 1 Peter iii. 18; conduct the people of God — Isaiah xlviii, 17, 
 with John x. 3, and Rom. viii. 14; give a commission and author- 
 ity to the ministers of the Gospel — 2 Cor. iii. 5, 6, with 1 Tim. i. 
 12 and Acts v. 28; sanctify — Jude 1, with Heb. ii. 11 and Rom. 
 XV. 16; perform all spiritual and divine operations — 1 Cor. xii. 
 16, with Col. iii. 11, and 1 Cor. xii. 11. 
 
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